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3 




SPIRITUALISM. 


BY 


iy/ 

JOHN W. EDMONDS AND GEORGE T. DEXTER, M.D. 

F I > 


IBitlj mi SlpptnMi, 

By NATHANIEL P. TALLMADGE, 

» 

LATE U. S. SENATOR, AND GOYEENOB OP WISCONSIN. 


Now concerning spiritual gifts, brethren, I would not have you ignorant. Now there are diversities of gifto, 
but the same Spirit. But the manifestation of the Spirit is given to every man to profit withal. For to one is 
given by the Spirit the word of wisdom—to another, the word of knowledge by the same Spirit—to another, faith 
by the same Spirit—to another, the gifts of healing by the same Spirit—to another, the working of miracles—to 
another, prophecy—to another, discerning of spirits—to another, divers kinds of tongues—to another, the inter¬ 
pretation of tongues,—1 Cor, xii. 1, 4, 7-10.* 


VOLUME I. 


%i in ^nrfc:' 

PARTRIDGE & BRITTAN, PUBLISHERS, 

300 BROADWAY. 

1853. 


Entered, according to Act of Congress, in the year 1858, by 
JOHN W. EDMONDS 

AND 

GEORGE T. DEXTER, M.D., 

in the Clerk’s Office of the District Court of the United States for the Southern District 

of New York. 


NEW YORK STEREOTYPE ASSOCIATION, 

201 William Street. 





The undersigned first became personally acquainted in 
April, 1852. They had both been engaged in the investi¬ 
gation of spiritual intercourse, and they occasionally met 
at circles during the ensuing summer. But in the spring 
of 1853, after the Judge’s return from an absence from the 
country of nearly four months, they met again, and agreed 
to conduct their investigations together, and with renewed 
energy. 

Accordingly a circle was formed to meet at Dr. Dexter’s 
house, consisting of Dr. and Mrs. Dexter, Mr. Owen G. War¬ 
ren, author of “ Supernal Theology,” and Judge Edmonds. 

All of them were more or less developed as mediums, 
though the communications were mostly through the Doctor, 
as the best developed. After a while, Mr. and Mrs. S. were 
added to the circle, she being developed as a most excellent 
speaking medium. 

The circle met twice a week at the Doctor’s house, and 
communications were received, which are given in this 
book. But it was soon apparent that others were to be 
received, and every evening that the Doctor visited the 
Judge at his residence, they were received. Most of those 
also are given in the book, thofee only being omitted which 
were not of general interest. They purported to come 

> 


* 



iv 


'preface. 


principally from Sweedenborg and Lord Bacon, tliougli oc¬ 
casionally some others would write through the Doctor’s 
hand, and more frequently speak through Mrs. S. 

It was not originally the purpose ot the undersigned to 
publish a book, nor were they aware that a regular plan of 
teaching through two prominent spirits was to be pursued. 
But as it had been Judge Edmonds’ habit to keep minutes 
of his investigations, and write them out in full, he did so 
in this instance ; but he supposed he was writing them for 
his own use, and to be incorporated in his other records, 
and he therefore continued the plan he had pursued of 
writing them out as for himself, and speaking of himself, 
like Franklin, in the first person singular, rather than like 
Caesar, in the third. 

When in time the purposes of the teaching spirits be¬ 
came manifest, and the publication of the revelations was 
in view, it was not thought worth while to alter the form 
in which the minutes were kept, for they were anxious to 
give the revelations to the world as precisely as possible as 
they received them, and they believed that a few words of 
explanation would make them intelligible in this respect. 

When the revelations were given through the Doctor, he, 
in the first instance, wrote them down in pencil; when 
they were given through Mrs. S., they were written down 
in short-hand by the Judge ; and when given through the 
Judge, they were written down by the Doctor or Mr. War¬ 
ren. But in ail instances they were reduced to form, and 
written out in full afterward by the Judge, as they now 
appear. So that in all cases it is him that is speaking in 
the first person singular, except when the spirits are 
speaking. 

The desultory character of the teachings in this volume 


PREFACE. 


Y 



will, it is hoped, he obviated in the next. Already has the 
work for that volume begun, and the circle meet four even- 
in & s ^ tjic v ctk lor that purpose. Two of the evenings 
are devoted to teachings in regard to-the great doctrine 
of Progression, from the most inert particle of inanimate- 
matter to the spirit of man, and two to an illustration and 
exemplification of life in the spheres. In respect to the 
latter, it has been said by the teaching spirits, “ this first 
teaching or vision of fact is the continuation of our second 
volume, and in it will be given more of life, actual life of 
spirits than ever before ;ytheir occupations, habits, connec¬ 
tions,''-4res?7l5onv^ pleasures, amusements, business, 

and, in fine, all that could or should interest you as belong¬ 
ing to the spheres. Farther than this we can not go, except 
to show the passage from one sphere to another. You see 
distinctly what is absolutely going on in the life as it is, 
and the particular circumstances which occupy spirits at 
the time you see them. And you look at them as through 
a window at the real scenes of earthly life before you, 
and the persons acting therein. How these things are 
given to your spirit, which is lifted upward and gifted 
with the faculty of really seeing what is described. The 
teachings will now assume the particular details of real 
life, and what is given is the reality of life as it is. You 
may suppose many things your own imagination, but it is 
really the absolute reality of living fact.” And in regard 
to the first topic, it has been said, “ while we approach the 
subject, to you and the world of so much importance, we 
should realize that what we now teach is different from that 
ever given to man before.” 

Thus the purposes of the further publication have been 
shadowed forth, and it is the intention of the undersigned 


VI 


PREFACE. 


in that, as it lias been in this, to give the teachings as pre¬ 
cisely and faithfully as.they are received as is possible. 
And as they have no selfish purposes to advance, no pre¬ 
conceived notions to defend or sustain, they believe they 
are, and will be, able to give them as free from mortal taint 
as is in nature practicable. 

J. W. EDMONDS, 

GEO. T. DEXTER, M.D. 

New York, September 1, 1853 


Introhidian 

BY JUDGE EDMONDS. 


I have recently had occasion to make to the public a 
statement of my views on the subject involved in the fol¬ 
lowing papers. Forced into that publication by the injus¬ 
tice which had been done to my researches, and the result 
of them, I was compelled, from the nature of the channel 
through which I reached the public, to be brief and general. 
I annex that paper to this, and while I reiterate all I there 
said, I avail myself of this occasion to be more specific and 
particular, both as to the nature of my inquiries and the 
conclusions which flow from them. 

I was early aware that the world at large looked upon 
the subject as exceedingly trivial and inconsiderable. I 
was not surprised at this, because I saw that what reached 
the general ear through the common newspapers of the day, 
was almost always unimportant, and frequently absurd and 
ridiculous. There were good reasons for this. The conduc¬ 
tors of those journals desired to insert only what would 
amuse their readers, and were unwilling, and often refused, 
to open their columns to the graver and more important 
matters that flowed from the same source. And then 
they who received those more serious communications did 
not often feel themselves called upon to court the scoffs and 
sneers and persecution of the world, merely for the purpose 
of giving to that world that which aimed only at the general 
good. 

I, however, early thought that I saw something in this mat- 



8 


INTRODUCTION. 


ter more worthy the attention of mankind. If it was what it 
purported to he, and what so many thousands were daily 
believing it to be, an intercourse between man and an un¬ 
seen and invisible power, governed by “ some intelligent 
agent with a will of its own, independent of all persons 
present,” it was indeed a new era in his history, fraught 
with most important consequences to him, and not unworthy 
a most careful examination. 

Furthermore, if it had, as it seemed to have, a most inti¬ 
mate connection with our religious faith, it was worth while 
to inquire what etfect it was to have in that respect, and 
whether it was addressed most to those who already pro¬ 
fessed some religious faith, and were attached to some reli¬ 
gious sect, or to that still greater number who made no 
such profession and had no such connection. My inter¬ 
course with the world had taught me that most of the edu¬ 
cated and intelligent among the people belonged to the 
latter class, and I found that many, very many secretly 
felt as I did. They had heard and read so many contradic¬ 
tory statements, that they hardly knew what to believe on 
that most momentous of all subjects, the life after death. 
I had the curiosity to examine the relative strength of these 
two classes, and was astonished at the result. 

I confined my examination to my own country, and in¬ 
quired how these two classes stood among our population, 
which the census of 1850 proclaimed to be 23,191,918. I 
could not at first get access to the census returns on that 
subject, and I referred to the “American Almanac,” a work 
that I had for many years been in the habit of relying upon 
for the accuracy of its information, and there found that 
the professed Christians oi our country amounted to only 
4,131,639, leaving in the other class 18,460,279! Since 
then I have obtained access partially to the census returns, 
and find that this statement is a close approximation to the 
truth. 

By these returns I find there were in the United States 
36,011 churches, capable of containing each, on an average, 


INTRODUCTION. 


9 


only 384 persons, and thus accommodating at their utmost 
capacity only 13,828,224. In other words, that to every 646 
of our population, there was a church capable of containing 
only 384 persons, so that 9,363,694 of our people could not go 
to church if they would.* When to this I added the con¬ 
sideration known to every one to be true, that it was very 
rare indeed that any of our churches were filled to their 
utmost capacity, and the equally well-known fact that many 
who do frequent them are not professed religionists at all— 
some of them indeed decided unbelievers—I could not re¬ 
sist the conclusion, that a vast majority of the population 
of our country, professing as it did to be a Christian nation, 
were not, to say the least, professed believers in the religion 
of the day, and perhaps not of any religion, and the question 
pressed itself upon my mind, May there not be in this new 
phenomenon something calculated to supply this great want ? 

There was yet another consideration. The world of pro¬ 
fessing Christians was divided into numerous sects, and 
most of the sects were again divided into factions among 
themselves—thus causing discord among those to whom it 
was a primary lesson, “Love one another”—and I thought 
whether there might not be found in this new revelation 
some common platform on which all might congregate and 
unite in one common adoration of the God of all. 

And vet another. It did not seem to me to be u Christian 
philosophy that would have men shrink from the investi¬ 
gation of Nature, from fear of finding a contradiction be- 
tween the works and the word of God. When rightlv un- 

* Since the foregoing was written, I have come across this statement: 

“ In New York city there are 277 religious societies, as follows : Romish 
churches, 35; Presbyterian, 49 ; Episcopal, 49 ; Methodist, 36 ; Baptist, 35 ; 
Dutch Reformed 19; Congregational, 7; Lutheran, 6; Universalists, 5; 
Quakers, 4; Unitarians, 2; Jewish Synagogues, 3 ; all others, 27.” 

Now, allowing that each one of these churches will contain a thousand 
people, and that each is full every Sunday—and every one will admit that 
in both respects this is a liberal allowance—there must be near 250,000 of 
our city population who never go to church, and who could not go if they 
would! 



10 


INTRODUCTION. 


clerstood, they must harmonize. Nor can we assume that 
human knowledge has as yet arrived at its maximum in 
the comprehension of the word any more than it has of the 
works of God.” 

With such feelings it was that I entered upon and con¬ 
tinued my investigations. I aimed at three things : first, 
to ascertain beyond all doubt, whether that which was be¬ 
fore me was a reality, and not a delusion or an imposture; 
next, whence came the intelligence and will that were di¬ 
recting it; and finally, to what end it tended ? 

I might, indeed, have been content merely to satisfy my 
own mind on the subject. And here let me pause a mo¬ 
ment, while, par parenthesis, I express my regret at being 
compelled thus freely to speak of myself. I feel how un¬ 
graceful it is, and gladly would I avoid it. But what can 
I do ? To borrow an illustration from my calling, when 
I thus appear upon the witnesses stand to testify of the things 
that I do know,* I am bound in candor to disclose all those 
matters in reference to myself wdiicli, in every intelligent 
mind, will enter into the question how far I may be entitled 
to credit. And as I mean now to have no reservation, 
but to state as well those matters which I alone have wit¬ 
nessed, and which must depend solely on my veracity, as 
those which have been witnessed and can be sustained by 
others, so it seems to me that I ought, even at the hazard of 
being charged with egotism, to speak of all those things 
which may affect my credit one way or the other. There¬ 
fore it is that I speak of the reasons why I did not, as I 
might have done, confine the knowledge which I obtained 
within my own bosom. I knew full well what I should 
draw down upon myself by speaking out. I could not 
mistake all I saw around me: one universal shout of ridi¬ 
cule and condemnation of all who professed to believe, 
nay ! even of those who went into the investigation at all, 
unless they came out of it fiery red in their denunciation 
of it as an “ atrocious imposture.” I knew full well that 
truth was ever born with many a bitter pang, and most to 


INTRODUCTION. 


11 


him who gave it birth. And I had no right to expect, nor 
did I expect, to escape this common and apparently inevit¬ 
able fate. But I confess that at first I shrank at the pros¬ 
pect before me. 

It is now about two years since I was urged, most af¬ 
fectionately, yet most earnestly, for the sake of my* fellow- 
men, to speak out fearlessly what I had discovered. I have 
now lying by me a long article which I then prepared on 
the subject, but which I then shrunk from publishing. It 
was no easy task for me to peril, at one fell swoop, all that 
during a life, extending to half a century, I had been strug¬ 
gling to attain, namely, the good opinion of my fellow-men. 
I had not aimed at wealth, but my reputation was, as it 
w r ere, the very breath of my nostrils, and I could not but 
pause ere I jeoparded it. After a year’s hesitancy, how¬ 
ever, I at length spoke out, for the sake of others, not for 
my own, and I at least have not forgotten “ the hue and 
cry” that was raised at my presumption. But I was buoyed 
up and sustained, and, indeed, impelled by the conviction— 
whether well founded or not, let others judge—that by my 
self-sacrifice I might do good to my fellow-man, and assist 
him to advance in goodness and knowledge, both in this 
world and in the world to come. 

Having said thus much, that all may judge for them¬ 
selves how far I was governed by a spirit of fanaticism 
which ought to detract from the weight of my testimony, 
I happily dismiss, for good and all, every personal consider¬ 
ation, and proceed with my narrative. 

For the first four or five months of my investigations 
my chief inquiry was, Is this a reality, or an imposture or 
delusion ? And here I pause to remark on one feature 
of the evidence which ought not to be overlooked, and that 
is, that much of it is so purely personal in its character, 
that it is nearly, if not quite impossible to convey an ade¬ 
quate idea of its force to others. For instance : if my per¬ 
son is touched inaudibly by an unseen power, no mortal 
being but myself can, in the very nature of things, have 


12 


INTRODUCTION. 


any evidence but my say so. And though it may be to me 
most satisfactory, so that I can say beyond all peradven- 
ture “ I know,” yet it is impracticable for me to convey to 
any other one the same strength of evidence that is accorded 
to me. So it must be, when my most secret thoughts are 
read. It is impossible that the evidence can be presented 
to any other one with the same overwhelming force that it 
is to me, for the simple reason, that no one but myself can 
know positively what my thought was. 

So, too, much of the evidence is appreciatory, and not 
tangible. What I mean by this is, that it is evidence ad¬ 
dressed to the mind only, and not to the senses. For in¬ 
stance, when the spirits detail to us their daily life in the 
spheres, or proclaim to us the doctrine of progression, we 
can not have the same evidence of thosd matters that we 
can of a house or a tree, which we can see and touch, and 
thus, by the aid of our senses, ascertain the reality. We 
can only reason upon it; we can only test it by all the 
laws of nature and all her manifestations around us, and 
then determine for ourselves what judgment to form, 
whether we will be governed by the conclusions of our 
judgment, or by a blind faith (as unlike true belief founded 
on our reason, as the stupor induced by laudanum is unlike 
a natural slumber). 

Hence it is that it is so important tha,t each one should 
investigate for himself, and not depend upon what others 
tell him. Pinning their faith upon the sleeve of others has 
for ages been the curse of mankind. 

liese considerations I was aware of , during my investi¬ 
gations, and they caused me to receive with great caution 
the relations I obtained from others, and so they ought to 
admonish others to receive my statements with equal cau¬ 
tion. For I beg it to be borne in mind, that I am not so 
much seeking to convince others, as I am aiming to induce 
them also to investigate for themselves as I have. But, 

One cause of folly, one especial cause 

Is this. Few know what wisdom is, though well 


INTRODUCTION. 


13 


Defined in God’s own words, and printed large 
On heaven and earth in characters of light, 

And sounded in the ear by every wind. 

My first interview was with the rappings, and three 
things struck me as remarkable. One was, that under the 
circumstances it was beyond all cavil that the sounds were 
not produced by the instrumentality of any person present. 
Another was, that my mental questions were answered, 
when I knew that no person present could know what they 
were, or even that I was asking any; and a third was, that 
I was directed to correct a mistake I had made in my 
■written memorandum of what was occurring, when I knew 
that no one present was aware that I had made a mistake, 
or what it was. 

It can not be necessary that I pause here or elsewhere to 
detail the circumstances which cause me to say one thing 
was established “ beyond cavil,” and as to other things 
that “I know.” I was at the time a disbeliever ; I had all 
my wits about me, and was on the sharp look out for 
deception. And all who will thoroughly investigate this 
matter will over and over again be placed in the situation 
I was, where they will be compelled to say “I know,” in 
defiance of all preconceived opinions, and of all the argu¬ 
ments in the world from those who do not and can not 
know. It is useless for a man to argue to me that the sun 
does not shine, when I know it does. There are thousands 
who have gone into this matter—and of clear and intelli 
gent minds too—who have realized as I have, the truth of 
this imposition j n regard to various phases of the phe 
nomenon. It was but a few days ago that a vigorous mind 
wrote to me, “ It will not do for the world to tell me that 
I am deceived, when from the oft-repeated evidence of m} 
senses, and the deductions of my reason I know I know.”* 


* I can not persuade myself to resist the temptation of inserting here, foi 
the benefit of those who insist upon it that we ought not to believe the evi¬ 
dence of our own senses, a few extracts from a writer who was considered 



14 


INTRODUCTION . 


At my next interview, several things occurred to attract 
my attention. None of my questions were asked orally, 
some were written, and some merely framed in my mind, 


“ as standing at the head of those metaphysical philosophers who adorned 
the last century.” 

“ By the laws of all nations, in the most solemn judicial trials wherein 
men’s fortunes and lives are at stake, the sentence passes according'to the 
the testimony of eye or ear-witnesses of good credit. An upright judge will 
give a fair hearing to every objection that can be made to the integrity of a 
witness, and allow it to be possible that it can be corrupted ; but no judge 
will ever suppose that witnesses may be imposed upon by trusting t; their 
eyes and ears; and if skeptical counsel- should plead against the testimony 
of witnesses, that they had no other evidence for what they declared but the 
testimony of their eyes and ears, and thatw r e ought not to put so much faith 
in our senses as to deprive men of life or fortune upon their testimony, 
surely no upright judge would admit a plea of this kind. I believe no 
counsel, however skeptical, ever dared to offer such an argument; and if it 
was offered, it would be rejected with disdain. 

“ Can any strouger proof be given that it is the universal judgment of 
mankind that the evidence of sense is a kind of evidence which we may se¬ 
curely rest upon in the most momentous concerns of mankind ; that it is a 
kind of evidence against which we ought not to admit any reasoning; and 
therefore, that to reason either for or against is an insult to common sense ? 

“ The whole conduct of mankind in the daily occurrences of life, as well 
as the solemn procedure of judicatories in the trial of causes, civil and crim¬ 
inal, demonstrates this. I know only of two exceptions that may be offered 
against this being the universal belief of mankind. 

“The first exception is that of some lunatics who have been persuaded of 
things that seem to contradict the clear testimony of their senses. * * * 

“ The other exception that may be made to the principle we have laid 
down is that of some philosophers who have maintained that the testimony 
of sense is fallacious, and therefore ought never to be trusted. Perhaps it 
might be a sufficient answer to this to say, that there is nothing so absurd 
which some philosophers have not maintained. It is one thing to profess a 
doctrine of this kind, another seriously to believe it, and to be governed by 
it in the conduct of life. It is evident that a man who did not believe his 
senses could not keep out of harm’s way an hour of his life ; yet in all the 
history of philosophy we never read of any skeptic that ever stepped into 
fire or water because he did not believe his senses, or that showed, in the 
conduct of life, less trust in his senses than other men have. This gives us 
just ground to apprehend that philosophy was never able to conquer that 
natural belief which men have in their senses; and that all their subtile 
reasonings against this belief were never able to persuade themselves. It 
appears, therefore, that the clear and distinct testimony of our senses carries 





INTRODUCTION. 


15 


yet all were answered correctly. Once I began writing a 
question which I had thought, and it was answered when I 
had written only two words of it. Again was I told to 
correct a mistake in my minutes—for I was a novice, and 
did not do the business as well as I might—and we were 
told of what was occurring in the adjoining parlor with a 
person who had entered the room since we had left it, and 
which, on throwing open the folding doors, we found to be 
correct. 

My next interview was where a party of eight or ten 


irresistible conviction along with it to every man in his right judgment.”— 
Reid on the Mind , vol. i., Essay II.—Perception. 

Such are the opinions of a learned philosopher, who has long been regarded 
as standard authority, and who has, in this instance at least, good, old- 
fashioned common-sense to support him. He is rather too material and 
Aristotelian for my notions in some respects, but he will be none the less 
acceptable for that to those who yield to authority the credit they deny to 
their own senses, and who, in their blind adherence to preconceived opinions, 
reject that which every sane mind admits. 

I know nothing more or less important to set off against it, than the 
recent act of a learned Theban at the “Blarney Piock of New England,” 
who denounced at least half a million of his fellow-citizens for being rash 
enough to believe the evidence of their senses; and this amid “ applause,” 
as he was careful to have it reported, as if this was the first time that the 
groundlings were made to laugh while the judicious grieved. 

Professing to be a gentleman, he implies against those whose purposes are, 
to say the least, as upright as his own, an intention to deceive. Claiming, 
as his flatterers do for him, a high order of intellect, he charges against 
great numbers that they have not intelligence enough to know when they 
see and hear, and the willing vassalage of a delusion of which a child would 
be ashamed. The ignorance of the subject which prompted the wholesale 
denunciation, is the legitimate offspring of the wisdom which would have us 
deny the evidence of our own senses, and the argument used is kindred to 
that of the boor, who, in the vehemence of his denial that the earth rolled 
around, exclaimed, “ Why, we should all fall off!” 

It is melancholy to see intellect that might be made to conduce to the ad¬ 
vancement of the race, thus pandering to the prejudices of the populace, and 
equally so to mark the contrast with the use of intellect in Galileo, in dis¬ 
covering at the hazard of his life the true laws of the universe, and thus 
opening to the human mind juster conceptions of the Creator, and the dis¬ 
play of wisdom in Franklin, in disarming, in defiance of the clamor of the 
ignorant, the lightning of its power. 



16 


INTRODUCTION. 


were assembled, and where I knew only one of them. The 
first thing that struck me was, that no communication could 
for more than half an hour be obtained, though all were 
anxious for it, and particularly the medium, who was re¬ 
proached with being the cause of the interruption. At 
length, however, the rappings were heard, and the first 
thing was to direct a lady who was there merely as a 
spectator, who had never witnessed any thing of the kind, 
and who sat by herself in a corner of the room, to come to 
the table around which the party were sitting. She was 
reluctant to do so, yet finally consented, and received what 
purported to be a communication from a child she had lost, 
and which she said was in all respects accurate, even as to 
the cause of death, which was an unusual one, namely, 
swallowing a peach pit. One gentleman asked mental 
questions, to which he received answers which he said were 
correct; one asked aloud several personal questions oil 
matters known only to himself, and received, what he said, 
were correct answers; and I asked mental questions and 
obtained answers, the truth of which I could not then tell, 
though afterward I ascertained. Then came the first 
physical manifestations I ever w'as present at, and they 
came in the shape of heavy poundings, as with a fist on the 
panel of a door, at some distance from the medium, and 
where she could not reach. We were sitting in the base¬ 
ment, and the poundings were answered from the cellar 
underneath, and from the second or third story overhead. 
Of course I could not tell who made them, nor could I in¬ 
quire very closely without being in danger of giving offense, 
but I confess I suspected an imposition, and I was provoked 
at it. That is, I thought it done, not by the medium, who 
was a young, innocent girl of some fifteen, but by some one 
to deceive us. My journal of that day’s proceedings looks 
as if my suspicions were known, for it contains this entry : 

u I returned home and went to bed about twelve. About two or three 
o’clock, as I should judge, I was awakened and ’heard knockings faintly 
but hurriedly on the floor in one corner of my room. I listened, and 

> 

✓ 


t 


INTRODUCTION. 


IT 


fairly persuaded myself it was mice. The moment I had come to this 
conclusion the rappings ceased in that corner, and were heard in an 
opposite corner, near the head of my bed. This time they were slow 
and distinct. I again persuaded myself i-t was the mice, and again the 
rappings changed to another part of the floor, and so on in different parts 
of the room, until I fell asleep. 

My next interview presented to me a new feature. A 
gentleman and his wife were present, and lie incidentally 
mentioned a faculty which she possessed of telling the charac¬ 
ter and mood of mind of a person upon whom she might fix 
her attention, though not knowing who the person was, and 
she did so by holding in her hand or binding on her fore¬ 
head some writing in which that person’s thoughts were 
expressed. I uttered a wish to witness that, and was grati¬ 
fied. I took out of my pocket and handed to her so that 
she did not see the writing, a memorandum of my own, in 
which I had recorded the thoughts of another person. I 
supposed it would be my own character that would be 
given, but instead of that, she gave me a very graphic and 
perfect delineation of the character and mood of mind of f 
the person whose thoughts I had thus committed to paper, 
and that, when it was most manifest she could not have 
known what was on the paper. 

I remark, in this connection, that this lady is one ot the 
persons mentioned in my address to the public, and I have 
frequently since that time witnessed the same thing. I have 
among mv records the delineations of the character of some 
of our eminent men, which would perhaps startle even 
.them. I was once desirous of inviting a relative to live 
with me, but I knew nothing of that person’s character, 
having seen the person only once, and that at the earl^ 
age of nine years. A residence with me of over two years 
has only demonstrated to me how perfect was the delinea¬ 
tion, even to the most delicate touches of character and 
feeling. 

My next interview was marked by these features: I had 
received an anonymous letter—no unusual thing, by the 

2 


18 INTRODUCTION. 

way, even at the present time—in which I was threatened 
with the exposure of some imputed official delinquency. I 
supposed the purpose was to extort money from me, but at 
this' interview I made some inquiries about, it, and was 
told, among other things,v that it-wak of no consequence. 
I paid no attention to it, and it was not many days before 
I ascertained that it was indeed of no moment, for I re¬ 
ceived another in the same handwriting, which showed me 
the writer had given up all hopes of getting money out of 
me, and consoled himself for the disappointment by saying 
to me— 

u That your face is the title-page to a tragedy, and that nature made 
you a villain, is Public Opinion.” 

Another feature was, that now for the first time in this 
connection I saw a clairvoyant, and our interview, which 
lasted nearly three hours, was conducted partly through 
him and partly through the rappings. And now, too, for 
the first time, I witnessed some of the more elevated teach¬ 
ings of this matter, so much of which I have since received. 
I do not record them here, for I have not the space, and it 
will suffice to say that they were such as no pure Christian 
could take exception to. 

My next manifestation was when I was alone by myself, 
and it, like the previous private incident, seemed to come 
for the express purpose of reaching an impression of collu¬ 
sion that was lurking in my mind. It came when I was 
awake and in full possession of my senses, when I was not 
thinking of this subject (for I was reading one of Scott’s 
novels), when my lamp was burning so that I could see 
every thing around me, and when I knew that no other 
person was present. I give it in the words of my journal, 
as I recorded it at the time: 

Monday , February 17, 1851. 

■» *- 

To-night,, after I had gone to bed, and while I lay reading, according to 
my usual custom, I felt a touching on my left thigh, which I at first 


INTRODUCTION. 


19 


thought was the twitching of the muscles which all will at times ex¬ 
perience. It continued, however, so long, and with such regularity of 
intervals, that I began to think it could not be from that cause. I 
accordingly put my l^and down by the side of and upon my thigh, and 
the touching ceased. The, moment I withdrew my hand it was renewed. 
This I did several times, and always with the same result. I then 
altered the position of my hand. Formerly I had laid it flat upon the 
spot touched, so as completely to cover it, but now I laid it so that the 
edge of my hand touched my thigh and my fingers extended off laterally. 
The touchings on my thigh were renewed, and not only that, but there 
was a feeling on the top of my hand and across my fingers, as if that 
which touched my thigh had passed across my hand and touched each 
finger as it passed. It seemed like a stream of electricity passing across 
and touching my hand, and then touching my thigh with a spot about 
as large as my little finger. I placed my hand in that position and took 
it away again several times, and uniformly with the same result. I 
removed all clothes from my person, but with the same result. 

This continued for twenty or twenty-five minutes, during which time 
I resorted to various expedients to test the reality of what I felt. I de¬ 
termined to ascertain whether it was intelligent. I asked a question 
aloud. While I was asking, the touching ceased, and when my question 
was put, my thigh was twice touched with distinct intervals. I repeated 
the question mentally with the same result, only the answer was given 
by three touches passing across my hand to my thigh. I asked other 
questions, but no attention was paid to them. 

These touchings w r ere on the outer side of my left thigh. After con¬ 
tinuing some time, they ceased at that spot, and made their appearance 
on the front of my thigh more faintly, and touching a spot about the 
size of a penny. They continued there only a few minutes, when I was 
touched sharply twice on my right foot at two different places, as if by 
the point of a nail in the hands of a child or some feeble person. 

After that there came a stream of touchings from my left big toe, all 
the way up my leg to the upper part of the thigh. They were very 
numerous, and so rapid as to form almost a stream, yet each touch was 
quite distinct. 

This stream ran up and down my leg several times in a perfectly 
straight line, and then ceased. 

The touchings then appeared at my left side, near my loins, very 
gently and at intervals until I fell asleep. 

During the first part of this, I sat up in my bed, and took my lamp in 
my hand and held it close to my thigh, so that I could see it very dis¬ 
tinctly, and conducted some considerable part of the inquiry with the 
lamp thus held. 


20 


INTRODUCTION. 


February 23 d. 

Last night, between twelve and one, I again experienced these touch¬ 
ings. They were confined to the side of my thigh. They were less 
distinct, and more gentle, and continued a less time, but were accom¬ 
panied by a soft breeze gently fanning my forehead. 

At my next interview nothing particular occurred beyond 
what I have already mentioned, except these things : one 
was, that at one time the rappings were as if by five or six 
persons at once, and with different sounds, some strong and 
vigorous, and some faint, as if by children; and the other 
was, that at our request the rappings changed from the floor 
to the table, and to different parts of the table, as we pointed 
out the spot. 

The next interview had this peculiar feature. An old 
gentleman came into the room unexpectedly to us all, and 
laid upon the table a piece of paper, so folded as to conceal 
the writing, and asked an answer. He got one, and said it 
was correct, and that it related to an incident which had 
occurred sixty-eight years ago, and before any of the rest 
of those present were born, and which was known only to 
him. 

I inmark, en passant, that in my detail 1 am confining 
myself to an account only of the new features that were 
from time to time presented, purposely omitting those which 
w T ere a mere repetition of what I have already mentioned, 
and some of which occurred at almost every interview. 

About this time, as I was sitting one day alone at work 
in my library, the thought suddenly intruded itself upon 
my mind, that I must go to a person who was named and 
magnetize him, and I would receive a communication from 
a spirit in a higher condition than any w r ho had yet com¬ 
muned with me. How, as I had no acquaintance with that 
person, never having seen him but once, and then hardly 
exchanged ten words with him, and as I did not know how 
to magnetize him, never having seen the operation but once, 
I disregarded the impression. In a day or two it came 
again with great distinctness, and both times when I was 


INTRODUCTION. 


21 


not thinking of the subject, but my mind was intently en- 
gaged on something else. After it had come the second' 
time, I sought a rapping, medium, and inquired about it. 1 
was told that it was not, as I had supposed, my own imagin¬ 
ing, but a direction that it would be well for me to heed. 
I accordingly sought an interview with the person named, 
who was a clairvoyant, a rapping medium, and a medium 
for physical manifestations. At the appointed time I met 
him, with a party of six or eight others, none of whom had 
I ever seen before. And much to my surprise I received a 
communication pointed directly to two trains of thought 
in my mind ; one that had been there for some twenty- 
five years, and another that had been there some two or 
three months, but neither of which had I ever uttered, or 
even hinted at, to mortal man or woman. For some time 
they were spoken to as distinctly as if I had proclaimed 
them with a loud voice. I was startled, for here was to 
me evidence from which I could not escape, that my most 
secret thoughts were known to the intelligence that was 
dealing with me. There w r as no avoiding the conclusion. 
Reason upon it as I would, imagine what solution I might, 
there was the fact plainly before me, and I knew it. The 
conversation to the others present was an enigma. They 
did not understand it, nor could they, unless they had known 
the secret thoughts which furnished the text. 

I confess this staggered me, and the more I thought upon 
it, the more inexplicable it seemed. I procured books on 
mesmerism, to see if I could find a solution, but still the 
fact—the fact was there. And, as if to confound all my 
speculations on the subject, on one occasion soon after that, 
when I was on my way to meet with a medium, I deter¬ 
mined in my mind to ask a particular question, but I got 
no chance to ask it, yet it was answered by a direct com¬ 
munication made to me as distinctly as if I had uttered it 
aloud, yet no human being knew my purpose. 

This, which was then so new and surprising to me, has 
since been of such frequent occurrence with me, and with 

V, 


/ 


22 


N 


INTRODUCTION. 


others, that it has become manifest as one of the strongest 
and most marked features of the whole matter—one which 
very soon becomes palpable to the inquirer. 

The only thing in my next interview worthy of notice, 
in this connection, was this : After it was over, I was stand¬ 
ing in the hall, near the foot of the stairs, receiving a pam¬ 
phlet from one of the gentlemen. The raps came on the 
stairs as the medium descended, calling for the alphabet 
and spelling out a sentence, which directed me what to do 
with respect to an article in the book. 

At my next interview, at which were present at least a 
dozen people, the communication was through a rapping 
and a clairvoyant medium. After it was over, there came 
the most remarkable physical manifestations which I had 
yet witnessed. I extract from my journal the account I 
then wrote of it, giving only the initials* of the persons 
present. 

The scene that ensued, it is difficult for me to describe. It was new 
to me, and not without a sensation of awe. 

The rappings directed G. and F. to stand by one door, and M. and K. 
by another. As soon as they had taken their stations, there was heavy 
pounding on the doors as if with a fist, and distant responses, as if in 
other parts of the house. The bell was taken out of M.’s hand and rung, 
and then put back again. This occurred several times in the course of 
the evening. 

M. and K. were then slapped as with a hand on the shoulders. This 
extended then to others at that end of the room. 

Those four persons were then directed through the rappings to return 
to the table. They did so, standing two on each side of it. The table, 
which was a long dining-table, then moved backward and forward sev¬ 
eral times. I had my arm resting upon it, and I could not be mistaken. 
Those four were then directed to get together in one part of the room, 
and several things were then done to their persons. Pins were taken 
out of the girl's hands, their hands were lifted and placed together, etc. 

* I regret to be obliged to withhold the whole names, but I can not ask 
the parties to allow me to give them in full, for right well do I know 
how much obloquy, reproach, and perhaps injury they might be subjected to. 
By-and-by, when the world will consent that this, as well as any other matter 
of science, may be fairly investigated, this difficulty will be obviated. 


1 





INTRODUCTION. 


23 


They then returned to the table and passed around it, the rappings 
telling them when to stop and when to go on. 

The slappings on the shoulders then resumed. The bell was again 
rung. Mrs. R.’s comb was taken out of her hair, and the hair suffered 
to fall on her shoulders. 

I was touched a number of times, first in my neck, by a gentle push, 
as with the ends of the fingers. This was repeatedly done. I was 
patted on the head many times, as if by a gentle female hand. As I 
sat by the table, I felt a hand gently laid on my head and moved around 
and the last touch was several gentle taps on my arm. 

These touchings of me were different from those experienced by the 
others. To me, they were very gentle, and imperceptible to others, 
while the others were loud and perceptible to all in the room. 

The clothes of G. and K. and M. were pinned together in several 
places, and K. and M. were tied together by the arms with a pocket- 
handkerchief. 

And now wliat shall I do ? I have occupied a good deal 
of this paper—as much as I can well spare—with the details 
of my personal experience, and yet I have not advanced 
through the first two months of my investigations. Shall 
I give more of it, and where shall I stop ? The ensuing 
twelve months were full of the same things, often repeating 
what I had already witnessed, and nearly always displaying 
some new feature. Can it be necessary that I should detail 
them all, or indeed any more of them ? Things of the same 
character have happened to others—and some tar more 
extraordinary than any thing I have witnessed. Many of 
them have already been given to the public in various 
forms ; and there is not a neighborhood in the United States 
where any attention has been paid to the subject, where 
similar things have not occurred, and can be testified to by 
persons whose testimony would be received in any human 
transaction, so that nothing short of willful blindness can 
prevent their being seen and recognized. 

It can not be necessary or wise that I should occupy 
much more time on this part of the subject. I will, there¬ 
fore, give only one or two instances more, and pass to what 

I regard as far more important. 

On the 28th of March, 1851, I was one of a party of ten 


24 


INTRODUCTION. 


who were directed, through the rappings, to stand up in a 
circle in the middle of the room, and every one present 
was touched by this unseen power. Some were pulled 
down upon the sofa ; one was pulled nearly on to the door; 
one had her feet shoved from under her so that she nearly 
fell; a shawl was snatched from a lady s shoulders and 
thrown on to the floor; I was repeatedly touched on dif¬ 
ferent parts of my person ; chairs were pulled about, and a 
small table slid along of itself several feet on the carpet. 

O 11 the 23d of April, 1851, I was one of a party of nine 
who sat around a center-table, on which a lamp with glass 
pendants, was burning, and another lamp was burning on the 
mantlepiece. And there, in plain sight of us all, that table 
was lifted at least a foot from the floor, and shaken backward 
and forward as easy as I could shake a goblet in my hands. 
Some of the party tried to stop it by the exercise of their 
strength, but in vain, so we all drew back from the table, 
and by the light of those two. burning lamps, we saw that 
heavy mahogany table suspended in the air. There was no 
mistake about it, and there were those present who were 
then, and are yet, unbelievers in spiritual intercourse.* 

On the 7th of May, 1851,1 was present with eight or ten 
others, when the loose pieces of paper on the table were 
taken from it, thrown into our faces, and on to the floor, 
and once, during the silence of one of the pauses, w T e dis¬ 
tinctly heard the sound as of a pen writing on paper. We 
gathered up carefully all the pieces of paper, and examined 
to see if there was any writing on them. But we found 
none. Thei). it was spelled out to us through the rappings, 
“ Look under the table.” We did so, and there found a 
small piece of cartridge-paper, on which had been recently 


* I appeal thus to the testimony of those unbelievers, not because I think 
it adds any weight to mine, but because I am aware that there are very many 
who seem to think that belief in the matter utterly disqualifies one from 
giving reliable evidence, and that it is utter disbelief alone that renders one 
worthy of credit, and that his testimony is the stronger and the better, that 
the disbelief is entertained in defiance of his senses. 



INTRODUCTION. 


25 

\ 

written some hieroglyphic characters, unintelligible to us, 
and a remarkable feature of the transaction was, that there 
was no pen or ink in the room, yet the characters were 
written in ink and evidently recently. 

One more instance and I have done with my detail of 
mere physical manifestations. I had been told through a 
medium to publish a statement of what I had witnessed; 1 
declined to do so until I had more evidence, because 1 
should thus pledge my character to the truth of this thing, 
and that I could not do until I was perfectly satisfied 
myself. I was asked what would satisfy me? I said, 
Evidence that this was not the product of mortal agency, 
evidence of the identity of those who professed to be deal¬ 
ing with me, and evidence that it was for a good and not 
an evil purpose. I was asked what evidence I would have? 
I replied, I can not say, for if I do, I tell you what to do. 
The answer was, You shall have evidence that shall satisfy 
you. 

It was on the 21st May, 1851, that the evidence came, 
and in such form as to leave no doubt on my mind as to 
two of the points of my inquiries. It is impossible for me 
to give an adequate conception of what I then witnessed. 
But as beforesaid, as I am not aiming to convince others, 
and merely relating how I was convinced, I regret my in¬ 
ability the less. Yet what I can do to describe the scene, 
I will. ‘ 

It was on an evening when the circle to which I belonged 
was to meet. As I was going toward the house in the east 
part of the town, I met the medium, his sister, mid two or 
three others going toward the west part of the town. He 
told me that he had received instructions through the rap- 
pings to go to Mr. Partridge’s, and he was accordingly on his 
way. lie told me also, that when he had got ready to go, he 
had been told to wait fifteen minutes, and he had done so, 
I perceived that if it had not been for those directions I 
should have missed him, and should not have known where 
he was. And inasmuch as I was on my way to his house 


26 


INTRODUCTION. 


at the time he received those directions, neither he nor I 
could imagine any other reason for them than to have him 
meet me. I accordingly determined to go with him. We 
found there a party of at least twenty persons, among 
whom were five mediums. We were surprised to meet each 
other; for we met without preconcert, and found upon in¬ 
quiry, that we had been assembled by directions given to 
different persons in like manner with those given to the 
medium whom I accompanied. For three hours I there 
witnessed physical manifestations which demonstrated to 
me beyond all doubt that they were not produced by mor¬ 
tal hands, and were governed by an intelligence out of and 
beyond those present. It is vain for any one to say we 
were deceived. I knew that I w r as not, and so did every 
one of that large party. So is it vain to say the me¬ 
diums did it, for they were actually more frightened at 
what occurred than we were, who were spectators, and 
essayed in vain to stop it. Then it was that the chair run 
back and forth on the floor, the bell was runs: over our 
heads, and one of the party was forcibly torn by an invisible 
power from my grasp, in spite alike of his strength and 
mine. Through one of the mediums we were told, “Go to 
the front door and let them in,” and when the door w r as 
opened an unexpected addition to the party, not one of 
whom was known to the medium, was found ascending the 
steps, but had not reached the bell. As I stood in a cor¬ 
ner where no one could reach my pocket, I felt a hand 
thrust into it, and found afterward that six knots had been 
tied in my handkerchief. A bass viol was put into my 
hand and rested on my foot, and then was played upon/ 
A violin was placed in my other hand and likewise played 
upon. Another violin was hung around my neck bv one 
of its strings, and I was struck frequently with a fiddle-bow. 
My person w r as repeatedly touched, and a chair pulled out 
from under ine. I felt on one of my arms what seemed to 
be the grip of an iron hand. I felt distinctly the thumb 
and fingers, the palm of the hand, and the ball of the 


INTRODUCTION. 


27 


thumb, and it held me fast by a power which I struggled 
to escape from in vain. With my other hand I felt all 
around the spot where the pressure was, and satisfied my¬ 
self that it was no earthly hand that was thus holding me 
fast, nor, indeed, could it be. No earthly hand could thus 
hold me, for I was as powerless in that grip as a fly would 
be in the grasp of my hand. And it continued with me 
until I had tried every means I could devise to get rid of 
it, and not until I thoroughly felt how powerless I was, did 
it leave me. 

But enough of this in all conscience; I have said sufficient 
to give an idea of the general character of what I was 
witnessing two or three times a week, with only occasional 
interruptions, for more than a year. And how could I help 
believing that what I saw was not the product of mortal 
agency \ I was not a believer seeking confirmation of my 
own notions. I was struggling against conviction. I have 
not stopped to detail the precautions which I took to guard 
against deception, self or otherwise. Suffice it to say, that 
in that respect I omitted nothing which my ingenuity could 
devise. There was no cavil too captious for me to resort 
to, no scrutiny too rigid or impertinent for me to institute, 
no inquiry too intrusive for me to make. So much so, that 
it was not unfrequently that believers were unwilling to 
meet with me, because of my querulousness. 

These things did not all occur in the presence of the same 
medium or the same party of investigators, but often in the 
presence of mediums and others whom I had never met 
before, and who did not and could not know what I had 
witnessed. 

At the same time, I was s.eeing in the newspapers and 
hearing from others, whose testimony I could not, as a ra¬ 
tional man, disregard, accounts of transactions in various 
parts of the country, of similar general character, differing 
only in detail. 

To make “ assurance doubly sure,” I instituted the scien¬ 
tific inquiries mentioned in my published address. The 


28 


INTRODUCTION. 


gentleman whose aid I had on that occasion, was an officer 
of rank in the army, a graduate at West Point, and at one 
time an assistant professor there. He was one of high at¬ 
tainments and character, affording then to me, as they 
would now to others, if I could venture to name him, most 
satisfactory evidence of skill and integrity in our researches. 

How, under all these circumstances, what was I, as an 
honest man, blessed with common sense, to do ? Had I a 
right to disregard the evidence of my own senses, enlight¬ 
ened by patient inquiry and the deductions of my own de¬ 
liberate judgment drawn from that evidence ? Aware as 
I was of the state of feeling which would make the reality 
of this thing so acceptable to me, and thus guarded against 
self-delusion, could I rationally overlook the fact that the 
same deductions flowed from the same facts in minds not 
liable to such a bias? Could I reject a weight of evidence 
that was allowed to prevail in all human transactions, and 
without which the earth would be a bedlam ? If I did, on 
what was I to rest my judgment ? What, indeed, but ca¬ 
price, or arbitrary will, or the opinion of others ! Ho, I 
could not thus trifle with my reason. The responsibility 
was too great, and I therefore brought to bear on this sub¬ 
ject the same faculties which were daily at work within 
me, in passing judgment on the life, liberty, or prop¬ 
erty of my fellow-men, and the result at which I arrived 
was an inevitable one. And I venture to say, from all my 

observation in this matter, that such must be, as such has 

• 

been, the result in every candid mind that will give the sub¬ 
ject an impartial examination. It is this which daily causes 
hundreds who are convinced against their will, and in de¬ 
fiance of all preconceived opinions, to wheel into the spirit¬ 
ual column. It is this which causes the tide of spiritual¬ 
ism, fed from these thousand rills, to swell rapidly against 
the barriers of error and superstition. It is this, among 
other things, which tells me to beware lest these revela¬ 
tions be of God, and it be impiety to doubt them. 

There was, however, another element in the phenomenon 


\ 


INTRODUCTION. 


29 


which had immense influence with me, and that was the 
intelligence displayed by this unseen power. That was al¬ 
most always manifested at every interview, and the question 
that obviously presented itself on the very outset was, 
whether that was from the mind of any mortal present, or 
from some other source? So that, even if it had been 
established that the sounds and physical manifestations 
of which I have been speaking w r ere produced by mortal 
agency, still the question remained, whence came the in¬ 
telligence that was displayed? For instance: What was 
the power that read the thoughts which I had buried for a 
quarter of a century in the depths of my heart ? What 
the power that knew my interrogatory the instant it was 
formed in my mind? What the power that read the ques¬ 
tions which I had written in the solitude of my study ? 
What the power that revealed my secret purposes to the 
bystanders, and the purposes of others to me ? 

Before those questions could be answered satisfactorily, 
to me at least, the whole character of that intelligence, and 
all the phases and forms in which it displayed itself, must 
be understood. It seemed to me that it would have been 
rash indeed to have attempted to pronounce a judgment on 
one or two or a few exhibitions of it only. Nor did I; but 
carefully for months, aye! and now for years, have I watch¬ 
ed it, and there is no possible solution of.it that I can im¬ 
agine that can bring it to any other complexion than that 
it is out of and beyond mere mundane existence—in other 
words, that it is super-terrestrial. 

To enable others to judge, however, whether my conclu¬ 
sion w'as right, I must, even at the hazard of being tedious, 
detail some more instances ol its manifestation. 

The answering of mental questions and the statement of 
facts, which, there is every probability, are known only to 
the interrogator, are, and for four or five years have been, 
of such frequent occurrence, and have been witnessed by 
so many thousands and tens ol thousands, that it is idle to 
dwell upon those to >ics, especially when the opportunity 


30 


INTRODUCTION. 


of everybody’s examining and witnessing for themselves is 
abundant all around us. He who ventures to deny their 
existence may as well deny the existence of the Crystal 
Palace, because, forsooth! he has not taken the trouble to 
go and see it. His wisdom is that of the driven sheep, 
which leaps over an unreal obstacle because another sheep 
has just done it before him ; and of him, at least, it can not 
be truly said, “Never does nature open her breast before 
a worthy mind only that it may behold, and then fall asleep.” 

Other instances, however, of a kindred character may as 
well be mentioned. I will take as an instance the fact of 
my friends in New York being informed in regard to me, 
while absent last winter in my journey to Central America. 
The iirst time they heard of me, I had been at sea four days 
in a steamer. We were 800 miles from home, and in long. 
13" 2' W., olf the coast of Florida. We had spoken no ves¬ 
sels since we left our port, so that there was no possible way, 
by earthly means, by which people in New York could 
know how I then was, and what I was then doing ; yet, at 
half-past nine o’clock that evening, the circle of which I 
had been a member being assembled, asked, “ Can any 
spirit inform us of the condition of Judge Edmonds?” and 
it was answered, “Thy friend is well and doing well. His 
passage thus far is favorable, and his mind has been favor¬ 
able. He is now thinking of the circle, and now enjoying 
conversation about you. I see him laughing and enjoying 
himself with the passengers,” etc. I knew nothing of this 
till I returned home four months afterward, and then, 
having learned it, I compared that statement with the en¬ 
tries in my journal, and it was literally true, even to the 
hour. Four days afterward, while I was still at sea, no 
ship having yet been spoken, it was said with truth, 
through the same medium, “ Your friend the Judge is not 
so well as usual, and he wishes himself in his own home 
again. He has been writing considerable, and it has brought 
on his old distress.” Three days afterward they again 
heard of me, that I had “ left the vessel, was on terra firma, 


INTRODUCTION. 


31 


recruiting from the voyage,” etc. Our voyage had termi¬ 
nated the previous day, and I had penetrated the interior 
about ninety miles. Twenty-two days afterward they heard 
of me again, among other things : “ He is now traveling 
slowly, not being yet sufficiently inured to hardship to 
travel very rapidly. His head aches at present.” On re¬ 
ferring to my journal, I found that on the two previous 
days I had traveled one day four leagues, and the other 
day eight, and that at the very hour when that was said in 
Hew York, I was confined to my bed with a sick headache, 
more than 2,000 miles distant. 

How what is to be said about this? What solution is to 
be given of it? It was utterly impossible that that could 
be done by any mortal means that I know of. And whence 
came the intelligence that thus conveyed the verity of 
things then actually existing 2,000 miles distant? Will it 
be said that, it was guessing? If it was guessing, it was. 
indeed, good, for it was done seven times during a period 
of four months—every time exactly right, and never twice 
alike. 

I will give another instance. My daughter had gone 
with her little son to visit her husband’s relatives at Ogdens- 
burg, on the St. Lawrence River, more than 400 miles 
from Hew York. During her absence,, and about four 
o’clock m the morning, I was told through this spiritual in¬ 
tercourse that the little fellow was very sick. I went to 
Ogdensburg after him, and found that at the very hour 
when I received that intelligence he was very sick, his 
mother and aunt were sitting up with him and were 
alarmed for the result. Was this also guessing, or my own 
imagining ? When I was so told, I was not thinking of the 
boy, and yet the information I received was true. 

I mention these things as happening to me, because I am 
giving my own testimony j yet I will confess that if they 
had happened to me only, I should hesitate in relating 
them, lest, perhaps, there might be some mistake about it; 
but we have accounts of many other similar instances 


32 


I N T ivO D U CTION. 


within the last three or four years, and from reliable 
sources, so that if human testimony is to be credited, they 
must be true. 

Often have I witnessed this unseen power keep time to 
music that we were making; and once by rapping on my 
forehead with a hair brush, and at another time by rap¬ 
ping on a violin which I held in my hand, and keeping 
time to my singing, and changing the time as I changed 
the tune and the measure, which I did several times, and 
occasionally as abruptly as I could. 

Once when we formed a circle, the first thing that was 
said was, “Now, Judge Edmonds, about your trouble ?” I 
inquired what trouble ? and it was answered by referring to 
a matter which had indeed been worrying me. 

During the last illness of my revered old friend Isaac T. 
Hopper, I was a good deal with him, and on the day when 
he died I was witlwhim from noon till about seven o’clock 
in the evening. I then supposed he would live yet for 
several days, and at that hour I left to attend my circle, 
proposing to call again on my way home. About ten 
o’clock in the evening, while attending the circle, I asked 
if I might put a mental question. I did so, and I knew 
that no person present could know what it was, or to what 
subject even it referred. My question related to Mr. 
Hopper, and I received for answer through the rappings, as 
from himself, that he was dead! I hastened immediately 
to his house, and found it was so. That could not have 
been by any one present, for they did not know of his 
death, they did not know my question, nor did they under¬ 
stand the answer I received. It could not have been the 
reflex of my own mind, for I had left him alive, and thought 
he would live several days. And what it was but what it 
purported to be, I can not imagine. 

So on one occasion I was warned as to the character of 
a person in whom I was disposed to place a good deal of 
confidence. I thought there was some mistake, and I dis¬ 
regarded the warning, yet after some time, during which 


INTRODUCTION. 


33 


l 


the deepest cunning was displayed, I became indeed well 
satisfied the premonition had been correct. 

The warning which Governor Tallmadge received, and 
which is mentioned in the following papers, is another in¬ 
stance. lie was in my library in the city of Hew York, 
and was told of events which would happen, and which 
actually did happen after his return to his home in Wis¬ 
consin. 

So I was told before sailing for Central America last fall, 
of several events which would occur during my journey, 
and which did occur. 

So the destruction of the steamer Henry Clay, and the 
accident to the Reindeer on the Hudson River, last year, 
were both foretold before they happened. 

On one occasion I had forgotten the name of a person in 
Michigan, to whom I wished a letter addressed on the sub¬ 
ject of spiritual manifestations, and upon asking, it was 
given to me correctly through a medium. 

Often when the party have been engaged in conversation, 
this invisible intelligence has taken part, as if it was a per¬ 
son present hearing what was said. Once I remember we 
were conversing about propagating this new faith, and it 
was spelled out to us by the rappings, “ Sow only where 
the soil is prepared. 55 

Once it was spelled out to the medium, “ Edward, you 
seem to feel disposed to oppose us, 55 and on inquiry, we 
learned that he was adverse to a measure which had been 
proposed, but he had said nothing about it. 

Once a person present expressed his fears, that by avow¬ 
ing his belief in this faith he might be reduced to poverty 
and destitution, and it was spelled out, “ Read the last ten 
verses of the sixth chapter of Matthew. 55 

On one occasion the medium in Hew Y r ork was told that his 
sister was sick in the State of Michigan. A few days after¬ 
ward he received a letter through the mail, giving him the 
same information. 

I once asked a spirit what was the last event in life it 

o 

O 


i 


34 


INTRODUCTION. 


remembered, and what the first event happening here that 
it noticed after death ? The answer detailed two events 
correctly, one of which happened about an hour after the 
breath had left the body. 

I once mentioned that a dying person had whispered a 
faint “ amen” to a prayer that was uttered. It was an¬ 
swered, u It w r as not to his prayer that I said amen, but 
expressing my resignation to the will of God.” 

At one time the answers were spelled out by moving the 
table, and not by rapping. A vial of water w r as put on the 
table; while it remained there the movings were very 
gentle, but both before and after it was there, they were 
vehement enough to have thrown it off. 

I have frequent!}^ known the violence of the manifest¬ 
ations to be softened at the request that they would be more 
gentle, and so I have known them to be more vehement 
when requested. . 

A word was once used that I had never heard before. 
Some one present said that Mr. Davis had used it in one of 
his books. It was said, “Davis has not that term.” On 
subsequent inquiry of him, I found that he never had used 
it, and had never heard it. 

Sometimes when the party have got into discussion among 
themselves, I have known vehement manifestations made 
to stop it, and sometimes all communion ceased. 

I have known them frequently to correct the minutes 
which had been kept of the proceedings of a circle; some¬ 
times they would themselves make mistakes in doing so, 
and on having them pointed out to them would correct the 
mistake. 

A communication was being spelled out by the alphabet, 
and I was writing it down. I wrote, “ Ho one. Hot wo.” 
My mistake was not seen by any of the party, but it was 
corrected by spelling out “ Humber one. Humber two.” 

Directions have been frequently given as to deportment 
and conduct at our meetings, as to put out and bring in 
a light, to open and shut windows or doors, to ask questions 


INTRODUCTION. 


35 


and to be silent, to change -our positions, etc., etc., pre¬ 
cisely the same in all respects as we who were living and 
sitting there would talk to each other. 

I have seen a person who knew nothing of music, except 
a little that he had learned at a country singing-school, go 
to a piano and play in perfect keeping as to time and con¬ 
cord the several parts of an overture to an opera; and 
Governor Tallmadge in a recent letter writes : 

“ My youngest daughter, aged thirteen, plays on the piano by the in¬ 
structions of the spirits, like an experienced performer. She knows 
nothing” of notes or music, and never played the piano before in her life. 
The first tune she played was Beethoven’s Grand Waltz, and then several 
others with which we were familiar. After that, she played many we 
had never heard before, and improvised words suited to the airs, beauti¬ 
ful, and of the highest tone of religious and moral sentiment.” 

I have known Latin, French, and Spanish words spelled 
out through the rap pings, and I have heard mediums who 
knew no language but their own speak in those languages, 
and in Italian, German, and Greek, and in other languages 
unknown to me, but which were represented to be Arabic, 
Chinese, and Indian, and all done with the ease and ra¬ 
pidity of a native. 

Once a medium, who was a carpenter of very common 
education, was teaching us about self-knowledge. As I 
was writing down what he said, I spoke to myself in a low 
tone, Fvofb Ssaurov. He paused a moment, said “Fvoth Ssavrov? 
yes ; know thyself.” 

And finally—for I must bring this long detail to a close, 
though it is only a small part of what I have recorded in 
five large volumes of manuscript, besides very many inter¬ 
views which I have never recorded, because they were but 
a repetition of what I had already written—finally, I say, 
after spending two hours privately and alone with an indi¬ 
vidual, when I returned home I have had our private con¬ 
versation detailed to me with an accuracy which startled 
me in its demonstration of the fact, that every word that 



36 


INTRODUCTION. 


/ 


had been uttered in that private conversation was known to 
the intelligence that was dealing with me. 

Now, in all that I have detailed, both as to the reality 
of the intercourse and its intelligence, though I have men¬ 
tioned many things that are known to me alone, as well as 
many known to others, I have not mentioned a single thing 
whose equal, or counterpart has not been witnessed by 
hundreds and thousands of intelligent and credible people. 
I am not therefore stating any thing peculiar to myself, 
though some things can, from the nature of the case, have 
my testimony alone to support them. But I am referring 
to matters which are known to thousands, which for the 
last live years have been occurring in the presence of great 
numbers in all parts of the country, and which are yet hap¬ 
pening in our midst, and can be seen by all who will but 
take the trouble to see and to hear. 

But I have not done with this branch of my subject,, 
though happily I have got to an end of my wearisome de¬ 
tail. There are other considerations connected with it that 
ought not to be overlooked. 

It is now about live years since the subject first attracted 
public attention. Though we discover now that for the 
previous ten or twelve years there had been more or less 
of it in dilferent parts of the country, but it had been kept 
concealed, either from fear of ridicule or from ignorance of 
what it was. The first public demonstration, however, was 
about five years ago, through the family of Mrs. Fox, near 
Rochester, in the State of New York. Through them the 
manifestations were by rapping on the floor, or a table, and 
the intelligence displayed itself by selecting from the alpha¬ 
bet as it was called over, letter by letter, until words were 
spelled out. 

For awhile this was the chief, if not only the mode of 
the manifestation, but since then other modes have been 
developed. I shall refer only to such additional ones as I 
have myself witnessed, there being, as I understand, several 
which I have never seen. 


INTRODUCTION . 


37 


Clairvoyance and Psychometry were, indeed, previously 
known, but not, that I am aware, much resorted to as means 
of spiritual intercourse, or, rather, not'so much as they have 
been of late. Now, they are both of them modes frequently 
used for that purpose. 

Some are mediums for physical manifestations; by that I 
mean the disturbance of the equanimity, if I may so term 
it, of material objects, without any intelligence being neces¬ 
sarily or usually communicated through them, but done 
apparently for the purpose of convincing the skeptical of 
the presence of some invisible, untangible power. In other 
words, for the purpose of addressing to our senses the idea 
of a physical communion with a power out of and beyond 
mere mortal agency. 

Connected with this, in a measure, though with the addi¬ 
tion of an intelligent communion between the mortal and 
the invisible power, are the mediums for table tippings, now 
becoming very common throughout the United States and 
in many parts of Europe,* and which are doing more than 
all else to attract general attention to the matter, and to 
awaken an inquiring spirit among mankind. 

Another class of mediums consists of those who write. 
Their hands are affected by a power manifestly beyond 
their own control, and not emanating from or governed by 
their own will. The numbers of this class are rapidly in¬ 
creasing. A vast amount of matter has been written by 
them, which will yet be given to the world when it shall 
be prepared to receive it in a spirit of candid inquiry, and 
the mass is daily augmented through the instrumentality of 
new mediums who are being developed. 

Another species are speaking mediums, some of whom 
speak when in the trance state, and some when in theii 
normal condition. In these cases the invisible intelligence 
seems to take possession of the mind of the medium, and 
compel the utterance of its ideas, sometimes in defiance of 

* I witnessed it last winter, also, in Central America and in Havana. 


I 




38 


INTRODUCTION. 


the will of the mortal through whom it is talking. I have 
seen one or two of this class, who seem to hear spoken 
words, and to perform their function by simply repeating 
what they hear. But generally they utter ideas impressed 
upon their minds, and not infrequently have their organs 
of speech controlled by a power independent of and at 
times in opposition to their own will. 

Impresssible mediums are still another species. They 
receive impressions in their minds to which they give 
utterance, either by writing or speaking, their faculties 
being entirely under their own control. 

The spectator, unaccustomed to this manifestation, would 
find it difficult to discriminate between it and the ordinary 
process of speaking or writing the medium’s own ideas ; but 
the mediums have generally no such difficulty, nor has the 
bystander who has become familiar with it, and also 
become acquainted with the mind of the medium and its 
ordinary operations. For instance, facts are thus com¬ 
municated before unknown to the medium, coming events 
foretold, which are yet in the womb of the future, and 
thoughts are suggested at variance with preconcieved 
notions, and often too profound and learned for the un¬ 
learned and sometimes simple mind on which they are im¬ 
pressed. 

These considerations in some measure apply to the 
speaking mediums also, though there is more frequently 
some external sign of the power that is operating. 

Another, and the last kind of medium that I shall speak 
of, consists of those who see, or seem to see, the objects pre¬ 
sented to their consideration. I do not mean that they 
actually do see with their physical sight, but the objects 
are so presented to them that precisely the same effect is 
produced on their minds as is produced by the habitual 
exercise of their physical organs of sight. An artist in a 
neighboring city lately wrote me that he, from being one 
who had thrown the matter aside as “ a barefaced impos¬ 
ture, and who had spared no words in denouncing the whole 


INTRODUCTION. 


39 


affair a stupendous fraud on the weak-minded and credulous,” 
had become such a medium, and had had scenes presented 
to his vision which, he says, are “impressed upon his mind’ 
with extreme distinctness, more so than any picture he 
ever saw, and that they can not be his own imaginings—the 
manner of their presentation preclude that idea.” 

Among the following papers are several which were given 
through me, and it was in this manner that all were so 
given, except one, and that was more like the impressible 
medium.* 

Such is the general character of this spiritual intercourse 
as I have witnessed it. 

It is not practicable for me in the limits of this paper to 
detail minutely all those things which for nearly three years 
I have been witnessing, and the records of which now 
fill my volumes of manuscript. I must necessarily content 
myself with giving only a general view of it, and I do that 
the more readily, because I repeat my object is not so much 
to convince others, as to awaken in their minds such an in¬ 
terest as will induce them also to investigate, and thus to 
bring to bear upon the subject minds more fitted, from 
leisure and other causes, than mine to conduct such an in¬ 
quiry as it seems to me the subject demands. 

The facts which I have detailed gave rise in my own 
mind to several questions which will readily suggest them¬ 
selves to others. 

One of the first of those questions was this: What is this 
which I am witnessing? Is it a departure from nature’s 
laws or in conformity with them ? Is it a miracle, or is it 
the operation of some hitherto unknown but pre-existing 
cause, now for the first manifesting itself ? 

The answer I got was: It is the result of human progress, 
it is in execution, not a suspension, of nature’s laws, and it 
is not now for the first time manifesting itself, but in all 
ages of the world has at times been displayed 




* See Appendix F. 




40 


INTRODUCTION. 


I reasoned then, If it is by a law of nature, it must be 
universal in its application, and it may be discovered and 
understood by man ; and I asked that I might understand it. 
I was told, however, that my knowledge of nature was too 
imperfect to enable me to understand it as yet. I asked 
what I might read to assist me to the requisite knowledge, 
and I was referred by one present to Yon Reichenbach’s 
“ Dynamics of Magnetism,” and there I found that he had 
discovered a hitherto unknown power in nature. He named 
it Od, or Odic force, and described it as an exceeding subtile 
fluid, existing with magnetism and electricity, found in fire 
and heat, and produced in the human body by the chemi¬ 
cal action of respiration and digestion and decomposition, 
and issuing from the body in the shape of a pale flame, 
with sparks, and smoke, and material in its nature, though 
so much sublimated as to be visible only to persons of a 
peculiar vision. In my experiments I have myself once or 
twice seen it, but have met with those who could see it as 
readily as those through whom that German philosopher 
conducted his examinations. 

I was given to understand that this power was used in 
these manifestations, but how or in what manner I have 
not learned. I was also made to know that electricity and 
magnetism had something to do with them. 

Upon that subject it was said to me, “ Man physically is 
composed of one element in three distinct grades of per¬ 
fection, which grades serve to form a link between the 
spiritual and physical worlds. 

“It is an electricity, but more perfected than that with 
which you are familiar, that which you term electricity. 

“ The first or lowest quality which pervades the human 
system has an essential promotion to its formation, and is 
what may be termed the vegetable motive element . This is 
a better term to use than electricity, because you would 
otherwise associate it with electricity, as you see it in its 
common form, and that would give you an erroneous idea. 
This is one grade above the common electricity. Its sphere 


INTRODUCTION. 


41 


or function is to give involuntary growth or action. It 
therefore is a most essential element of all the plant crea¬ 
tion. It is to the vegetable creation what the soul is to the 
human creation. Nearly all nature has a greater or less 
degree of this element or quality. 

“The next may he termed the animal motive element. 
This is still another grand grade or perfected form of elec¬ 
tricity, and is that substance which is called magnetism. 
It is that which pervades the nervous system, and gives 
voluntary motion. It is that which gives life to the nerves, 
and which gives us sensation. This element is hut one 
grade below the soul, and is that through which you receive 
instinct. Animals through this element show instinct 
which seemingly almost amounts to impressions. Still they 
are not impressions in reality, though nearly allied. The 
mind does not grasp the idea, but receives the instinct, and 
acts accordingly, but not from reason. As the vegetable 
element is the soul of plants, so this is the soul of animals. 
You will understand that I do not mean to convey the idea 
that plants or animals have organized, individualized souls, 
that will ever exist. Its organization is necessarily confined 
to organized bodies, and when the body becomes disunited, 
tliis element must be disorganized with it. 

“Next is the soul motive element , which is the grand mi¬ 
crocosm of all below the divinity. This is an element which 
baffles your efforts to analyze, as self can not investigate 
self. It is that element which forms man, and constitutes 
him an ever-existing, individualized being. It is superior 
to the animal element, and therefore exists independently 
of the physical body. It is the function of this element to 
individualize, man, and gives to each one those peculiarities 
which may distinguish him from all others. 

“The soul of the plant is positive to the plant, and neg¬ 
ative to animals. 

“ The soul of animals is positive to animals, and negative 
to man, 

“ The soul of man is positive to man, but negative to God. 


42 


INTRODUCTION. 


“ The three elements of the extended universe combine 
to form man. 

“ This is man physically. He is superior to the lower 
organization of nature, because their superior element is 
his inferior element. The animal’s positive is man’s neg¬ 
ative. 

“These three qualities are with, or a part of, the soul 
after leaving the body. As we spiritually are formed much 
as you are physically, and as the vegetable is necessary to 
the growth, and the animal to the motive power, it must ex¬ 
ist in the spiritual world, though much more refined and 
' elevated.” 

In the course of my examination, I asked if I might not 
know how this odic force was used ? I was told that it 
would be explained to me; and it was afterward attempted 
through the same medium by whose instrumentality I re¬ 
ceived the teaching which I have just written. 

The manifestations on that occasion were of a very ex¬ 
traordinary character. I give them in the Appendix in the 
language in which he recorded them.* If my readers knew 
him as well as I do—if they were as well acquainted with 
the simplicity and uprightness of his character, they would 
be aware how firmly they might rely upon his integrity and 
intelligence. For my own part, I have never doubted the 
truthfulness of his statement. 

This is as far as I have been able to advance in answer 
to this question. My attention was soon drawn to other 
matters, namely, to the moral character of the teachings, 
and I was compelled to leave that inquiry to others. I have 
related all I know on that subject, in the earnest hope that 
some one may pursue the investigation until we shall be 
able to understand it as well as we now do the steam-engine 
or the magnetic telegraph, for surely it must be that the 
knowledge is equally attainable by man. 

But the law was universal in its action ? and therefore 


* See Appendix C. 




INTRODUCTION. 


43 


it had probably displayed itself ere this, and now would 
allow tlie communion with inferior as well as superior 
spirits, and through mediums whose physical organization 
would allow it, whatever their moral condition. Thus it 
was I argued, and facts seemed to support the position. 

In the first place I found that both sacred and profane 
history was full of accounts of what we are now witnessing. 
I need not refer to all that is written on that subject in the 
Bible. It will be enough that I refer to ITagar, Genesis xvi.; 
to Abraham, Gen. xviii.; to Lot, Gen. xix.; to Jacob, Gen. 
xxxi. ; to Moses, Exodus iii.; to Balaam, Numbers xxii. ; 
to Gideon, Judges vi.; to Elijah, 1 Kings; to Zachariah, 
Zach. i.; to the two Marys at the sepulcher, Matthew 
xxviii. ; to the Virgin Mary and to the Shepherds, Luke i.; 
and the opening the door of Peter’s prison, Acts v.; and to 
John, in Revelations xxii.* 

The history of the primitive Christian Church agrees at 
least in this, that for three or four hundred years after 
Christ, spiritual intercourse was frequent among the be¬ 
lievers, and its general diffusion seemed to cease only when 
the Church began to lose its purity, by being united with 
and fostered by government, when it was so affected by 
that union that it was difficult to tell whether it was 
Christianity paganized, or paganism Christianized, and 
when it plunged into the dark ages that followed the erup¬ 
tion of the savages of the Norths and slumbered for a 
thousand years amid their gloomy light. 

Yet even then, if we may credit the traditions and pri¬ 
vate histories of the Catholic Church,f it was occasionally 
manifest. 


* The lesson there taught may well be borne in mind by spiritualists as 
by others. “ Ana I John saw these things, and heard them. And when I 
had heard and seen, I fell down to worship before the feet of the angel 
which showed me these things. Then saith he, See thou do it not; for I am 
thy fellow-s( rvant, and of thy brethren the prophets, and of them which keep 
the sayings of this book. Worship God.” 

t I do not speak thus because I doubt the truth of these accounts, for I 



44 


INTRODUCTION. 


After the Reformation, and the minds of men began to be 
somewhat freed from the restraints which the religious 
domination of centuries had imposed upon them, spiritual 
intercourse began again to display itself. But mankind in 
their ignorance knew not how to deal with it. Instead ot 
meeting the intelligence rationally, as is now done, and 
asking whence and why it came, it was met with prayers 
and fumigations, and exorcisms in a dead language, nay ! 
with the fagot and the scaffold. About 200 years ago, 
under the administration of one of the wisest of the 
English judges, hundreds were tried and executed for the 
crime of witchcraft. The act of 1, James I., ch. xii., against 
witchcraft, was passed when Lord Bacon, one of the great¬ 
est minds that England has ever produced, was a member 
of the House of Commons, and Lord Coke, one of her most 
distinguished judges, was attorney-general, and, in the 
House of Lords, was referred to a committee which con¬ 
tained twelve bishops. And Barrington, in his observations 
on the statute of 20, Hen. YL, says that 30,000 people were 
burned for witchcraft within 150 years. 

In our country, too, where our sturdy ancestors planted 
amid savage wilds the seed of that freedom which now so 
overshadows the world, it displayed itself; and the history 
of Salem witchcraft is but an account of spiritual manifesta¬ 
tions, and of man’s incapacity to understand them. 

In regard to other periods of time, it has been well said 
by one who marvels at our superstition in believing that 
which has the testimony of ages to support it, u In any 
age or period concerning which we have a legend, a rec¬ 
ord, or a history, we find some mysterious developments 

do not. I am willing to make all allowances for delusion and imposture, yet 
my habits of thought have been such that I can not at pleasure disregard 
human testimony, especially when supported by irreproachable character. I 
• can not satisfy myself by crying “ delusion” or “ imposture” as to facts that 
are established by testimony that has been accepted in all human transactions 
in all ages of the world, and must be, so long as mankind are to be governed 
by reason, and not by authority. I must weigh that evidence, and give it its 
just force and authority. 




INTRODUCTION. 


45 


concerning man, his life, and his death. These phenomena 
have always astonished, but have never been accounted for. 
Egyptian, Chaldean, Grecian, and Roman history are pro- 
11 he with statistics to sustain this position. Read Herodo¬ 
tus, Plato, Zenophon, Pliny, Livy, or any other Greek or 
Roman author from which we glean whatever information 
we possess concerning antiquity, and upon almost every 
page we find the writer discoursing upon mysteries, the 
work of an unseen agency, which he could not comprehend. 
Homer and Yirgil sang about them ; Socrates and the 
philosophers speculated upon them; Demosthenes and 
Cicero harangued about them in orations, and all were 
impressed with the same feeling of their incomprehensi¬ 
bility. 55 * 

In more modern times, we have, in the early history of 
the Quakers, the Shakers,f and the Methodists, evidences 

of the same sort of manifestations ; and I have been struck 

% 

* Cicero declares liis age indebted to such an unseen agency for many val¬ 
uable discoveries in physic, for warnings, for predictions, and extraordinary 
deliverances ; and he says, “ I know not any one nation, polite or barbarous, 
which does not hold that some persons have the gift of foretelling future 
events.”— Cicero de Divinatione , lib. i. 

In Plato’s “ Apology for Socrates,” he is made to say : “ The cause of 
this is that which you have often and in many places heard me mention; 
because I am moved by a certain divine and spiritual influence, which, also, 
Melitus, through mockery, has set out in the indictment. This began with 
me from childhood, being a kind of voice which, when present, always di¬ 
verts me from what I am about to do, but never urges me on. 

“ But this duty, as I said, has been enjoined me by the deity, by oracles, by 
dreams, and by every mode by which any other divine decree has ever en¬ 
joined any thing for man to do.” “ Cary’s Works of Plato,” “ The Apology 
of Socrates,” iii. See, also, “ Crito ; or, the Duty of a Citizen.”— Ibid. 

f The Shakers in this country are an organized band of between four and 
five thousand individuals, who for sixty or seventy years have lived in the 
full belief, and the frequent manifestation of, spiritual-intercourse as it 
is now displaying itself abroad throughout the world. They have superadded 
celibacy to it, as a matter which, in their view, aids in avoiding the selfish¬ 
ness wnich spiritualism seeks to eradicate. But the order, economy, neat¬ 
ness, and industry which so eminently characterize them, are living evidence 
of the falsity of the charge so often urged against spiritualism by the igno¬ 
rant and the designing, that it tends to produce insanity. 



46 


INT20DU0TI0N. 


in my researches with the remarkable resemblance between 
some of the incidents which are happening now, and those 
which happened one hundred and fifty or two hundred years 
ago. 

L - 

]STow these remarks are but a general allusion to the 
facts with which sacred and profane history both teem, 
going to show how r , for thousands of years, mankind have 
been dealt with by an unseen and incomprehensible agency. 
And to me these facts prove, not that men for so many ages, 
and amid all their cultivation, have been deluded, and have 
not seen and heard what their senses told them that they 
had ; not that, with all their intellect, which has sent their 
wisdom down the stream of time to enlighten us, they have 
been the victims of an imposture which has taken their be¬ 
lief by storm, and which only ordinary sagacity might have 
detected, but that (herein agreeing with Dr. Johnson) there 
must be something in that which has thus challenged be¬ 
lief in all ages, and if so, that there must be in nature some 
such law as that whose operations we are now witnessing, 
and which we are told is thus universal through all earthly 
time and space in its domination. 

In other words, to make myself understood, from this 
universality of the effect I infer the existence of the law r , ’ 
for it can not exist as a law of nature unless it has that 
universality, and if I did not find that evidence of its gen¬ 
eral operation, I should doubt its existence. 

Again, I reasoned if the doctrine of this new philosophy 
is correct, that man is the creature of Progression, and that 
he does not instantly upon dying change into a state of 
perfection, but only into a condition where he can more 
readily progress toward perfection; and if this law exists, 
and is thus universal, then it must be applicable and avail¬ 
able to all disembodied spirits, as well those who have as 
those who have not begun to progress. 

• Now we find that to be the fact. The experience of al¬ 
most every one who,has gone into the investigation of this 
matter demonstrates this. Among the following papers 


INTRODUCTION. 


47 


will be found occasional instances ; but our records contain 
many more, and show us beyond all peradventure, that at 
times ignorant, unprogressed, inferior, and sometimes pos¬ 
itively mischievous spirits do commune with us through 
the instrumentality of this intercourse.* 

I pass to another consideration which has much weight 
with me, and that is, the remarkable manner in which the 
distinctive characters of those professing to commune with 
us are delineated and preserved. Thus through a female, 
gentle, simple, unsophisticated, of not much erducatioh>qjid 
with no more than ordinary powers of mind, I have received 
communications purporting to be from different persons, 
each bearing the distinctive characteristic of the person 
professing to speak, each different from the other, and none 
of them like the qualities of the mind of the medium. It 
was utterly impossible for her to fabricate these manifesta¬ 
tions. Her powers of mind were not equal to the task, 
nor do I believe that it was in the power of any human 
being to do feo. Rapidly and instantaneously changing 
from one mind to another, and for two or three hours on a 
stretch preserving the distinct characteristics of each! 
Why ! even Garrick in his best days, and after all pre- . 
vious preparation, could not have done it. 

I will give from my records a few instances- of this ex¬ 
hibition and preservation of the distinctive character of 
those professing to speak. 


* I do not pause here to dwell upon the mischiefs that may flow from this 
consideration, or to utter any warnings against the consequences. That 
would be foreign to the purposes of this paper. I refer now, for some things 
relating thereto, to the following papers, passim, and I shall hereafter have 
occasion to speak more at large upon the subject. I will here merely remark, 
that much of the difficulty we encounter arises from our own erroneous no¬ 
tions as to the nature of spirit-existence, from the wild speculations in which, 
in man’s ignorance, he has at all times indulged on the subject, and the almost 
impracticability in our material existence to comprehend the nature of that 
which is so much more sublimated and refined. But it is enough for the 
present, merely to refer to a correspondence, recently published elsewhere, 
and which will be found in Appendix D. 



48 


INTRODUCTION. 


'* \ 


May 15, 1852, it was spelled out through the rappmgs, 
“ The work goes bravely on. The great men of earth are 
engaged, and the self-conceited wonder at so much credu¬ 
lity. You have only to keep still and let the work go on. 
When the ignorant abuse and ridicule you, take no notice 
of what they say. God is omnipotent. You have a pilot 
at your helm that will guide you safely through.” 

I incpiired, “ What has produced this train of remark ? 
It is not responsive to any thing we have asked.” 

“ The Herald man’s abuse toward you is one thing which 
you yourself have risen above. Still many are afraid your 
feelings are injured.” 

I inquired, “ May I know who it is that is saying this to 
us ?” 

“ Fennimore Cooper.” 

At the same meeting it was said : “ Oh, my friends ! how 
pleasant a thing it is to see brethren dwell together in 
unity! One week only have I spent in the holy society of 
just men made more perfect. Friends, bear with me a 
little longer. I came to tell you that a great and important 
development is about to be made to man. I have been 
blessed with the society of the poor depressed ones who 
met me on the shore of this blessed land and hailed me as 
their deliverer. Isaac T. Hopper.” 

On 30th June, 1852, at Albany, it was written: “Bro¬ 
ther Edmonds, you will do more good with spiritualism, 
than ever I did in politics. Go on. Henry Clay.” 

“There is joy in heaven at the opening of this inter¬ 
course with man. The spirits there never rest, they never 
tire. Be ye like them. Go on. Go on. Heaven shall 
crown your efforts,” etc. 

I remarked, that I wished I knew whether he believed in 
spiritual intercourse while in the body ? He answered: 

“ I wish I had only told what I did believe. Oh, the 
darkness ! Oh, the darkness! Preach away, every time 
you get a chance.” 


\ 


INTRODUCTION 


40 


May 22d, 1852, against tlie earnest protestations of the 
medium, the following was spelled out to us through the 
rappings. I give it as it was written. 

“ You have got to hear my story fust. I am happy now, 
since I have larnt how for to wrap. You must pity my 
ignorance instead of laughing. I can tell you, I am sorry 
I lived as I did; but no decent man would speak to me 
when I wanted to reform, and now I am not abel to con¬ 
verse. as wel as a litfcel infant, because I have nobody to 
larn me how. Now do remember the poor; and remember 
that poverty makes them bad. You must not pas them 
by.” 

He said his name was John Jones, and had died in this 
city the previous January, and he said : “ I leived any where 
where they would keep me. Good-night, Sur.” 

The following purported to come from William Penn: 
“ Purify thy physical system, and that will make thee more 
susceptible to spiritual influence. Thou art capable of 
doing much good to thy fellow-creatures, and relieving 
many sorrowing .spirits in the body. Thy mission is an 
arduous one, and it is thy duty to fulfill it truthfully and 
faithfully. 

“If the ignorant censure thee and believe thee not, heed 
it not. Thou wilt yet triumph over all, for thine will be 
the cause of truth. Don’t be afraid to let the world know 
what thy belief is. Truth must prevail.” 

What purported to be Elias Hicks, said: “ My dear 
friends, I have only to say to you this evening that you 
have done your duty to God, to the spirits, and to man in 
this instance, and you shall see before long time shall 
elapse that you shall reap benefit from the charity and 
good-will to the poor which ye have shown to the poor 
spirit who was in your midst to-night,” etc. 

And finally on this topic, I annex an appendix from 
Governor Tallmadge, bearing on its face unmistakable 
evidence of this identity of character of several who 
have made their mark on the age in which they lived, 

4 


i 


50 


INTRODUCTION. 


and in which they have been actively engaged with 
him.* 

Bnt I must stop here too, long before I exhaust the stock 
of kindred matter with which my records are tilled; not, 
however, till I call attention to the marked difference in 
thought and expression between the following papers pur¬ 
porting to be written by Bacon or Sweedenborg, and to 
the remarkable resemblance between the style of each in 
those papers, and that which characterized the writings of 
each when on earth! Any one at all familiar with their 
writings must be struck with it. 

This, however, is not all. There is something peculiar 
about the handwriting. All that purports to come from 
Bacon is always in the same handwriting; so it is with 
Sweedenborg. The handwriting of each is unlike the other, 
and though both are written by Dr. Dexter’s hand, they 
are both unlike his; so that with ease, when he is under 
the influence, he writes several different kinds of hand¬ 
writing, and some of them more rapidly than he can write 
his own. This he can not do when he is not under the influ¬ 
ence ; and I have never seen any person that could, in his 
normal condition, write with such rapidity, at one sitting, 
four or five different kinds of handwriting, each distinctly 
marked, and having and always retaining its peculiar char¬ 
acteristic. 

This, however, is not a peculiarity of the Doctor as a 
medium. It distinguishes most, if not all the writing 
mediums whom I have seen ; and sometimes there is a very 
close imitation of the handwriting that marked the person 
when alive, though this is not always so. 

There is another consideration which I ought to mention 
while on this topic, and that is, that as no two human 
beings are exactly alike, and as the medial power is more 
or less affected by the peculiar characteristics of the person 
used as a medium, so it must necessarily be that no two 


* See Appendix B. 


t See Appendix A. 




INTRODUCTION. 


51 


mediums can be alike. And this is found to be so invari¬ 
ably. I never saw two mediums exactly alike, but always 
differing from each other with as minute and varying shades 
as mark the human character as it is exhibited daily before 
us, thus conveying to me strong evidence against collusion, 
and as strong of the naturalness of the whole manifestation. 

And there is still another consideration which goes to 
show its naturalness, and that is, that like every other 
human faculty, either of body or mind (and this seems to 
be a mixture of both), it is capable of being greatly im¬ 
proved and perfected by exercise and cultivation. When 
a medium is being developed, it is very much like a child’s 
learning to walk, to talk, or to write, and to use its arm ; and 
the progress afterward, whether fast or slow, is like all our 
learning, dependent very much on the will of the scholar. 

Now all these considerations are arguments to my mind, 
not only against the idea of collusion, but in favor of the 
proposition that this is what it purports to be, the product 
of a law of nature, universal in its operations, and now 
being developed by human progress. 

Whether my deductions are right or not I leave others to 
judge. My object will be answered, if by stating the effect 
on my own mind I induce others to investigate also, and 
thus bring forth to view more of the knowledge of this hid¬ 
den mystery. 

Such was the phenomenon which I myself witnessed 
very frequently, almost * daily, for a period of three years. 
At the same time I have received accounts of incidents of 
a similar character having occurred in various other parts 
of the country, witnessed by others with whom I had no 
acquaintance, and who I knew could not be acting in col¬ 
lusion with those who surrounded me. Aware of the im¬ 
pression it made on my mind, I looked abroad to see how 
it affected other minds, as thus I could be assisted in 
judging of the soundness of the effect produced on mine. 

This I observed—they were most vehement in denounc¬ 
ing it as an imposture or a delusion who were most obsti- 


52 


INTRODUCTION. 


nate in refusing to witness it at all, who were most resolute 
in persisting in entire ignorance of all its features. The 
political demagogue who deemed it no sin to pander to the 
ignorance of the populace, sneered at it. The mountebank, 
aiming to replenish his coffers by his juggling tricks, pro¬ 
fessed to expose it, or at least to liken it to the sleight-of- 
hand by which he earned his daily bread. Men possessing 
character for education, if not learning, hazarded that char¬ 
acter by explanations which satisfied no one, and which 
were founded on investigations whose superficiality would 
have shamed a child. They who claimed to be our spir¬ 
itual teachers and guides, and to whom we naturally 
looked for instruction and advice in a matter seemingly at 
least within the scope'of their calling, either refused to ex¬ 
amine it, or carelessly and slightly looking at it, ventured 
to condemn. They were daily sending up the prayer, “ Thy 
kingdom comeand when many who hungered for its 
coming pointed them to these things, as perhaps indications 
of its advent, they answered by denouncing without in¬ 
vestigation, and, as of old, asked, “ Can any good come out 
of Nazareth ?” When affectionately and earnestly entreated 
to examine, that they might guide us b} r their wisdom, they 
contented themselves by advising us to abstain from looking 
into it, and be satisfied with our ignorance. And many, 
very many, either refused to know any thing about it, or de¬ 
nied their belief from fear of the ridicule which was so 
unsparingly poured out upon those who did believe or would 
investigate. 

My mind was so ,constituted—fortunately or otherwise, 
no matter—but it \^is so constituted, that none of these 
things would satisfy 4 its cravings for a knowledge of what 
this was, this novel and most extraordinary phenomenon, 
this new power connected with man, and evidently capable 
of wielding a mighty influence for good or ill over him, 
and I turned with unfeigned sorrow from such a mode of 
treating a grave and most important subject to contemplate 
the other aspect of the picture. 


INTRODUCTION. 


53 


I saw that that which had its origin among the poor, the 
humble, the obscure, had in half a decade spread among 
mankind with a celerity which the Christian religion had 
not equaled in a hundred years. I saw that it sought no 
private haunts, enveloped itself in no useless mystery, but 
came out boldly before man, challenging his closest scrutiny. 
It sought no blind faith, but demanded always, and under 
all circumstances, the exercise of calm reason and delibe¬ 
rate judgment. I saw that the “ exposures” of the philos¬ 
opher and the mountebank were alike unavailing to turn 
back a single believer, that the denunciations from the po¬ 
litical rostrum and the pulpit were alike powerless to arrest 
its progress, and that ridicule, all-powerful, because almost 
universal, was yet unable for one instant to retard its on¬ 
ward march. I saw that wherever it received the inves¬ 
tigation it so earnestly demanded—calm, wise, deliberate 
investigation—it never, never failed to work conviction. I 
saw that it sent forth no preachers, it sought no proselytes, 
aimed at building up no sect, yet that thousands upon 
thousands of free, intelligent people were daily crowding 
its ranks. I saw many, very many shrewd, calm, and ca¬ 
pacious minds examining and never failing to believe. I 
saw the Atheist bowing to its supremacy, and acknowledg¬ 
ing his responsibility to his God and the future. And I saw 
without an exception that the believer was wiser and better, 
both as to God and his fellow. 

All this I saw—this consonance with the laws of nature 
and of God, these marks of a divine origin—and I dSuld 
not resist the conclusion: this is indeed of God, ahfr man , 
may not withstand it! 

And I asked myself, if this is indeed so, why has it- 
come now? What is the great lesson it is designed to 
teach, and how is it to have a practical influence on the 


conduct and condition of mankind ? 

This was an inquiry not so easily answered as the others, 
for it required the manifestation of an intelligence far above 
that which showed itself in Tappings, or tipping of tables, 


54 


INTRODUCTION. 


or disturbing material objects, and the conditions to permit 
the manifestation of that intelligence must be quite differ¬ 
ent. Still it was not impracticable, though more difficult 
and laborious, and the answer is now about being given to 
the world. 

Oh, how sad is the mistake of him who, from a super¬ 
ficial examination, ventures to pronounce it all evil! He 
may as well enter the dens of iniquity in this great city, and 
hearing amid its festering wickedness the mingled shout of 
blasphemy and ribaldry that will ascend before him, thence 

infer that such is the character of this whole communitv. 

«/ 

As well, when finding fanaticism, ignorance, and bigotry 
among the churches, may he condemn all professors as alike 
wanting in charity and in knowledge; or observing, as he 
can not fail to have done, how many absurd creeds have 
flourished, and have faded in the Christian world, he may 
as well insist—as, alas ! too many have done—that the pure 
religion of Christ is a farce. 

He will find precedent for such a mode of reasoning in 
the olden time, but he will also find an abiding condemna¬ 
tion of it in the after ages, through which mankind have 
progressed onward in knowledge and power. 

As I have already said, I was early impressed with the 
importance of ascertaining whether this intelligence thus 
mysteriously working among us was for good or evil, and 
I watched the character of its teachings with all the astute¬ 
ness I was capable of. 

It is true, I have sometimes heard, and sometimes heard 
of, vague, trivial, and absurd communications, but never any 
positively mischievous. On the other hand, their general 
character has been such as to warrant me in saying that I 
“ have been struck with their beauty—their sublimity at 
times—and the uniformly elevated tone of morals which they 
teach. They are eminently practical in their character, and 
not a sentiment is to be found that would be unacceptable 
to the most pure and humble Christian. The lessons which 
they teach aie those ot love and kindness, and are address- 


INTRODUCTION. 


ed to the calm, deliberate reason of man, asking from him 
no blind faith, but a careful inquiry and a deliberate 
judgment.” 

T extract from my records some specimens of the char¬ 
acter of the teachings; but here again I am restrained by 
the limits of this paper from giving more than a few brief 
extracts from the copious records w r e have on this subject. 

Once it was asked of the spirit who was communing, 
“ Your condition being one of happiness, to what do you 
owe it? And it was answered, “ To my love and kindness, 
to my disinterested regard for others, and to my blameless 
life.” " ' 

At another time it was said, “ Imitate Christ in his hu¬ 
mility, in his submission to the will of God, and in his love 
to man, and you will be acceptable to God.” 

It was once asked, “ What is the repentance which can 
work forgiveness of past wrongs ?” And it was answered, 
“ Sincere sorrow alone and confession to God accompanied 
by such acts of atonement as the occasion may demand.” 

On one occasion, when speaking of the religion which 
Christ taught, it was said, “ It is that God is love. In every 
situation of life this evidence is conclusive, that God loves 
every thing he has created. Aye ! every object of his 
handiwork proclaims this truth, that love eternal, undying, 
is the very source of all his works. Eveiy man in etery 
condition assents to this doctrine, and go where you will, 
converse with savage or civilized, you find that the basis 
of every faith is this axiom.” 

It was once said to us, “ My dear friends, to-day two 
spirits came to join our happy circle. One was laid out in 
costly apparel, while the other was* thrown in his coffin 
with his worn garments, and jostled to the grave in an old 
cart. Yo tear of sympathy was shed for him, while the 
ricli man was mourned and missed by those who loved him 
on earth. But behold the contrast! The poor old man 
was received kindly by the dear friends in heaven who 
loved and watched over him, and fondly clasped to the 


56 


INTRODUCTION. 


bosom of his clear companion, whose memory lived in the 
heart of her husband. The rich man was a stranger in a 
strange land. He had no kindred friends to greet him 
there. He beheld the poor beggar whom he had driven 
from his door cold and hungry now enjoying all the luxuries 
of the spirit-world, and he could not even approach to ask 
forgiveness.” 

O 

I asked, “ What produced this difference in your sphere 
in their condition?” “The acts and lives they lived on 
earth.” 

“ What were those of the poor man ?” “ He was honest, 
and lived up to his best light.” 

“ What the rich man’s ?” “ He reveled in luxury and 

never remembered his duty toward God and man.” 

It was once said to me, “ Mankind need encouragement. 
Long enough have hideous monsters stood in the way. 
With ihe mass of mankind fear has had the ascendency, has 
chilled every aspiration, darkened every hope, and made 
them wish that annihilation was their future destiny. 

“ Fear of God is a terrible fear. The soul shrinks within 
itself in contemplating the jealousy of an omnipotent God. 
Every nerve thrills with unutterable anguish at his anger, 
and many have wished that God had never existed, or had 
never caused them to exist. 

4 » 

“ Your duty will be to lead the mind away from these 
theological errors ; they have warped the soul too long 
already.” 

And again, “The kingdom of heaven must become like 
little children; it must be true to nature. The spirit-world 
acts true to nature, and hence its harmony. 

“ Love is the fulfilling of the law. Where love reigns 
no other law is needed. 

“As in Adam all die, so in Christ shall all be made alive, 
means that Adam represents the physical and Christ the 
spiritual part of man.” 

“Whoso believeth in him shall not perish, but have 
eternal life, means to believe in. the doctrine of Christ, not 


INTRODUCTION. 57 

liis person, in the spiritual condition of man and his eternal 
progression, which Christ came to teach and did teach.” 

At another time, “The spirits see and rejoice at every 
deed of kindness to humanity that you perform.” 

And again, “ Wouldst thou know more of heaven—know 
more of the spirit-world. Wouldst thou be happy in the 
performance of thy duty ? Be guided by the spirit of love, 
and justice, and equity, and angels will follow thy foot¬ 
steps, and good spirits surround thee.” 

Once it was said to others, in my presence, “ To see the 
friends we love on earth happy, adds greatly to our happi¬ 
ness here.” 

“ These manifestations are given to mankind to prove 
their immortality, and teach them to look forward to the 
change from one sphere to another with pleasure.” 

“There are great changes now being made. The spirits 
of just men made more perfect are knocking at the door of 
your understanding, and the work which God has com¬ 
menced will bear its way gloriously. IN’o human power 
can hinder its progress.” 

At another time it was written: “Things which are 
spiritual are vailed in things which are material. Still God 
is equal to the consummation of all things. The principle 
of progress is consistent with his nature; and life, both of 
spirit and body, in earth and in heaven, is but the reveal- 
ment of himself. 

“What are man’s duties, then, but to assist boldly and 
without fear the action of those elements of which the germ 
itself is God ? Thus let no man fear to speak the truth ; 
why should he fear who is assisting God ?” 

Again it was said, in answer to a question, “What is be- 
.ginning to progress?’! “No one can begin to progress 
until he has correct ideas of the future existence; and it is 
only when not in error on that subject, only when knowing 
our spiritual nature and destiny that we begin to progress.” 

“ No spirit gathers more vicious propensities after death. 
Like the sponge filled with water and shaken in the hand, 


58 


INTRODUCTION. 




it scatters its contents all around in all directions, but it 
gathers no more, and in time it will be dry. The time may 
indeed be long, but the end is sure to come.” 

And once it was said, purporting to be by Mrs. Hemans, 
“It is a very glad, beautifully, heavenly-inspiring thought, 
the communion of spirits with mortals, and as I realize it 
I become strengthened with an influence that descends like 
a mantle of light upon my soul, enabling me to express 
thoughts that would gush forth overpoweringly. Ah! 
deeply do I feel the high, the holy privileges which ye 
enjoy, and I would say, though with a feeble voice, prize 
them highly. Let your hearts become pure as those of 
angels, that angels clothed in light may descend into your 
midst and scatter gems of thought and of joy on your 
waiting souls.” 

And still at another time, “ Purify thy heart that it may 
become the abode of spirits who live in an atmosphere of 
purity, and thou wilt feel how great the mercy, the good¬ 
ness, the glory of thy God.” 

Once it was said to me through a medium in the trance 
state, “Far away in the deep of space, within whose bound¬ 
less vortex all human thought is lost, there extends a 
mighty, blazing, and eternal sun. That sun contains the 
forces, elements, and materials from which all this magnifi¬ 
cent temple of nature has been formed, and around that 
sun, as an inconceivable center, roll worlds and systems of 
worlds in beautiful and unbroken harmony. From that sun 
all material existences have had their birth; from that ma¬ 
terial bosom these rolling orbs have sprung. 

“ This great creation has but just begun, and now orb 
after orb, world after world, sun after sun, are rolling out 
into the abyss of space, as burning gems from the throne of 
the Omnipotent. 

“ Thus this universe of beauty and order and harmony 
sprung from chaos, and now there are eyes looking down 
upon the chaos of this earth, and they see here too, as well, 
is contained the germ of a majestic spiritual universe. 


INTRODUCTION. 


59 


From all this darkness shall proceed a spirit, holy, hal¬ 
lowed, and divine. From all this confusion shall spring 
forth a divine harmony, and from the wreck of this discord 
shall he erected a temple not made with hands, whose foun¬ 
dations shall rest on the everlasting depths of the universe, 
and whose dome shall rise to heaven’s high throne, within 
whose hallowed walls angels shall rest, and beside whose 
holy altars mortals shall worship forever.” 

And yet again was it said, “ Men have sought for truth 
with eager and earnest minds, but sought for it where it 
does not exist. 

“The senses of the body have been regarded as the me¬ 
dium through which the soul has looked out on the beauties 
of the visible universe. Hence men have regarded the ma¬ 
terial as the real. That which they could see with their 
eyes, hear with their ears, feel by their senses, they have 
thought the substantial reality. 

“ They have looked upon the universe as a glorious tem¬ 
ple in which man was born to live and die, and when they 
have looked out upon its light-bathed surface and up to its 
starlit dome, they have regarded it as a great theater of 
light in which each must perform his part and pass to 
rest. 

“ But, oh, there is something deeper and more beautiful 
than this! There is something back of the glory of the 
stars, something back of the changeling forms ot earth. 

“ The great divinity lives in this expanded temple, and all 
outward things and thoughts, all light, all beauty, all life, 
are but the feeble, external expression of the internal and 
ever-living reality. 

“ Oh, beautiful is this inward world which the senses 
may not perceive. Deep as the unfathomable depths ot in¬ 
finity is the realm of spiritual life. High as the majestic 
sphere of heaven leads the pathway of unending progress. 
And here in this great world of life and thought and being 
is the sphere of the soul’s development. 

“ In this inward world dwells the divine reality for which 


60 


INTRODUCTION. 


men have sought in vain in the outward. Here is the 
truth which makes its appeal to the living soul. Here is 
the light.which cheers and gladdens the inward vision. 
Here the life that flows in never-ending streams down into 
the depths of the human spirit.” 

But enough of this, and to spare. L et it is not a thou¬ 
sandth part of what has been said and written of a kindred 
character, and which will yet be given to mankind when 
they shall be so ready to receive it, as to open to its advent 
the portals by which they may be reached. From what I 
have just said, from the numerous books which constitute 
the spiritualists’ library, and which so few among those who 
condemn the cause will deign to read, and from what en¬ 
sues in these pages, some idea may be formed whether the 
teachings of this new revelation are not indeed fraught 
with man’s eternal happiness—are not pregnant with mat¬ 
ter tending to make him wiser and better. 

And is it indeed evil ? Let the glad shouts which ascend 
from unnumbered Atheists, converted to a belief in God 
by its instrumentality, answer. Let the many minds, float¬ 
ing wildly on the troubled sea of contradiction and incon¬ 
sistency, caused by the conflicting doctrines taught from a 
thousand pulpits, as they enter the haven of certainty and 
rest on its placid waters, answer. Let the mourner who 
has been comforted, the sinner who has been redeemed, 
the doubter who has been convicted, the erring one who 
has seen and amended the evil of his ways, answer. Let 
the prayer of thankfulness and joy which ascends from the 
thousands and tens of thousands who find happiness and 
virtue in its teachings, and shadow it forth in their daily 
walks in an increased love for their fellow-man, answer. 
Let the countless numbers who find in this new dispensation 
the consolation and repose which their souls have sought 
for in vain in the prevailing theology of the age, answer. 
And, answering, let the doubter pause ere lie maligns that 
which is but performing his neglected work, and redeem¬ 
ing a portion at least of his downfallen fellows. 


INTRODUCTION. 


61 


But these geneial remarks are not, I am aware, all that 
the occasion requires at my hands, and I must therefore for 
yet a little while be moye specific. 

And, 1. The existence of man after the life on earth is 
demonstrated beyond all peradventure. I have sought in 
vain for the first candid and honest inquiring mind that has 
gone into the investigation of this subject, that has not re¬ 
ceived the most irrefragable evidence of this fact. How 
can it be otherwise? Here is an intelligence speaking to 
us daily, that over and over again establishes its identity 
with that of our friends who have gone before; tacts are 
mentioned or referred to which the investigator knows can 
not be known to the channel through which they are com¬ 
municated ; thoughts are uttered which it is certain can 
not emanate from any mortal source known to or conceiv¬ 
able by us. Hence it is that so many, so very many, who 
have either doubted or absolutely denied the existence of a 
future state, have been convinced in spite of themselves, 
against their will, and in defiance of all preconceived no¬ 
tions. Some of these are men who have grown grey in the 
belief and the avowal of the doctrines of infidelity, and 
have yielded up reluctantly the cherished thoughts of 
a long life. Hence, too, it is, that many, embarrassed by 
the conflicting teachings on this subject, which they have re¬ 
ceived from the sources ordinarily surrounding them, who 
have been in a state of painful doubt, which they could 
imagine no means of solving, have found a resting-place 
for their tired souls. 

These cases are very numerous. They are found in al¬ 
most every hamlet where the subject has excited any atten¬ 
tion. My own correspondence has poured upon me a flood 
of such cases. 

How what is it that has produced this effect—an effect 
which the 36,000 pulpits in the land, with their countless 
sermons, have failed to produce ? It is not our missionaries 
whom we have sent forth into the barren wastes of the 
earth to preach our faith. But it is the manifestations 


62 


INTRODUCTION. 


which they have witnessed for themselves, and which have 
wrung from them an unwilling belief. 

Let no man deceive himself by saying, This is fancy’s 
sketch. The evidence is at hand and all around us. JTe 
who runs may read it, and he must be blind indeed who 
does not see it. 

2. That we are not by death separated from those whom 
w r e have loved on earth, but that during our life they are 
ever around us and ministering to us, and that by our purity 
of life we may be re-united with them, is also equally dem¬ 
onstrated. blow often have I witnessed this! How often 
have I had it communicated to me from others ! Had it 
been manifested in my own case alone, I might have thought 
less of it. But I have seen it so frequently with others! 
Nay, I have rarely seen it otherwise, and it has indeed 
been frequent that the heart of the mourner has been com¬ 
forted by the consciousness from which there was no escap¬ 
ing, that the loved ones whose 'loss has been mourned have 
been “ drawn back by the cords of love and hovered around 
his pillow, breathed in his ear and wept upon his bosom, 
and gazed upon his soul and communed with his spirit.”* 

3. It has also been demonstrated what death is, and thus 
it has been robbed of the undefined and mysterious terrors 
which have been thrown around it, by those who have been 
more willing to appeal fc to the degrading passion of fear 
than the elevating sentiment of love. 

And here it is worthy of remark, that whatever discrep¬ 
ancies may be otherwise found in the teachings of this new 
philosophy, upon this point there is no difference. Death 
is to the rational mind only u a phenomenon to be inves¬ 
tigated, not a bugbear to frighten.” To the pure and good 
it is but a continuance of existence, freed from the thousand 
ills of our material life, freed from the restraints which con¬ 
fine it to a single planet, and is a condition where the pure 
spirit is left to roam amid the universe of worlds, free to 


* In Appendix G will be found one among many instances. 




INTRODUCTION. 


63 


choose its abiding-place where the glory of the Godhead 
is most manifest. 

4. It is demonstrated that our most secret thoughts can 
he known to and be revealed by the intelligence which is 
thus surrounding us and communing with us. I had heard 
in the course of my life a similar thought frequently uttered 
from the pulpit, but I confess I could not realize it. But 
now it comes in such a form that there is no room to ques¬ 
tion it. I can not doubt it if I would. I have myself been 
often startled, and have seen others shrink within them¬ 
selves at the consciousness thus thrust upon them, that the 
very deepest deep of their hearts was thus known. 

Here there can be no mistake. Each can see and judge 
for himself. And I advise no man to go into the investi¬ 
gation unless he is prepared to have the most secret recesses 
of his mind penetrated and laid bare to his own view, and 
perhaps to that of others; for so sure as the sun shines at 
mid-day, so sure will this conviction be wrought upon him, 
if he will but afford the opportunity. 

And if this is so, can there be a more powerful barrier 
against the admission of impure thought? Can there be 
any greater incentive to purity, or any greater restraint 
upon impurity, than the thorough conviction of the'reality 
of this knowledge, the conviction that the most concealed 
recesses of our hearts may thus be penetrated by those 
whom we have loved most on earth? 

For my part, I confess I can conceive of none, and I have 
more than once witnessed its tremendous effects upon those 
on whom the conviction has been wrought, and to this it 
is that I mainly attribute the unquestionable fact that there 
is no thorough believer in Spiritualism who has not become 
a wiser and better man. 

5. So, too, it is demonstrated that our conduct in this life, 
in a great measure, elaborates our destiny hereafter, and that 
our happiness in the next stage of existence depends not 

.upon our adherence to this or that sectarian faith, but upon 
the purity of our life here, and our obedience according to 


64 


> 


INTRODUCTION . 

the lights we have to the great law of loving God and one 
another. It is no vicarious atonement which is to redeem 
us, hut we are to work out our own salvation. Thus strik¬ 
ing once and for aye a fatal blow at the pernicious doc¬ 
trine which has so long tempted man to defer the day oi 
repentance to a future time. Now is the accepted time. 
Now is the day of our salvation. And can there be aught 
more cheering and encouraging to the virtuous, amid the 
trials and vicissitudes of life, than the thorough and well- 
settled conviction that his future existence is to he happy 
or otherwise according to his conduct, which he can control, 
and not according to his faith, which he can not? 

In connection with this, while on the one hand it holds 
out to the pure a never-ending and still-increasing happi¬ 
ness, so on the other it denounces against the willfully 
vicious, the hard, the cruel, the selfish, the worldly man, a 
condition of self and mutual torment more revolting than 
any material hell which man’s imagination in its wildest 
flights ever painted.* 

6. We are taught the grand doctrine of Progression, 
whereby we learn that as the soul of man is an emanation 
from the germ of the great First Cause, so its destiny is to 
return toward the source whence it sprang. That man, 
neither here nor in any future existence, is gcwernecl by mira¬ 
cle, but only by universal laws which were from the be¬ 
ginning and have no end, and in which there is no' turning 
nor shadow of change; that in obedience to those laws 
man does not, on (tying, become instantly changed into a 
state of perfection on the one hand, or of degradation on 
the other, nor is he condemned to a long and dreamless 

* On one occasion it was said by what purported to be the spirit of one 
who had been executed for murder, who retained a very vivid recollection of 
the scene of his execution, rendered more horrible by his despair, by his 
reluctance to leave the world in which he said he had “ led a jolly life,” and 
by his intense hatred toward those through whose instrumentality he had 
been brought to his end, that far down in the gloomy regions where he had 
dwelt, his dark companions, mid shouts and laughter at his agony, had daily 
acted before him the terrible scene of his execution. 



INTRODUCTION. 65 

sleep of ages, but passes into a state of existence where the 
evils of his material life being thrown aside, he is more 
capable of entering upon and advancing in the great object 
of his creation ; and that that object is Progression on¬ 
ward, upward toward perfection forever. 

And, lastly, we are taught what is the state of existence 
into which man is ushered after the life on earth. As 
under the Mosaic dispensation mankind were taught the 
existence of one God, rather than the thousand gods with 
mortal attributes then worshiped, and as under the Chris¬ 
tian dispensation they were taught the immortality of the 
soul and its existence forever, so now, under this new dis¬ 
pensation, it is being revealed to them, for the first time, 
what that state of existence is, and how in this life they may 
well and wisely prepare to enter upon that and make it 
either undescribably sorrowful or inexpressibly happy. 

Such are the great truths which I have gleaned from my 
investigation of this most momentous subject, and I con¬ 
fess that I enter upon the task of laying them before my 
fellow-men with no ordinary fear and trembling, lest I 
may be unequal to the great task on which I have ven¬ 
tured, and may in my weakness mislead rather than wisely 
guide. 

I have, however, this abiding consolation, that I am not 
speaking of matters which are revealed to me alone. I am 
not dwelling on things which come through channels which 
are accessible to me only, but in a matter which is open to 
all alike, which all may investigate and learn as I have, and 
where the means of correcting any error into which I may 
have fallen are within the reach of any one who will choose 
to examine for himself, with the same earnest and fearless 
desire for the truth which has actuated me. Nay, more ! in 
which I am persuaded that as time rolls on, and man’s true 
nature becomes more developed, increased facilities for in¬ 
vestigation will be afforded, and such examinations will be 
made as will test the truth or falsehood of what I teach. 
In these thoughts I have indeed a solace, as they assure 

5 


66 


INTRODUCTION. 


me that I can not permanently injure where my only desire 
has been to do good. 

But for my own part I will frankly confess that there has 
been wrought in my mind the thorough conviction that 
these revelations, so important to man, are indeed of God, 
and that they spring only from an earnest desire in an un 
seen intelligence “ to open to the world the truths of another 
life ; to aid in removing from the eyes of the willfully blind 
the scales of error, prejudice, and superstition ; to give man 
a hope, which is not dependent on the denunciations of the 
priest, that there is a better life beyond the grave—a life 
in which the spirit unfolds its wings, and soars to regions 
where the Spirit of God is indeed manifest; to remove that 
fear which bows the stoutest heart, and renders the firmest 
mind a ready believer in the fallacies which are taught as 
God’s revelation, and to bring all religion to one simple 
point, that God is indeed sufficient in himself to the perfec¬ 
tion of that which is of himself.” 

Aside from the nature of the revelations themselves, and 
their entire coincidence with all of nature that we see around 
us, and aside from many considerations already mentioned, 
there are others which tend to produce this conviction in 
my mind. 

As came the dispensation through Christ, so comes this, 
in a state of almost universal peace, when men’s minds are 
at liberty to receive, to examine, and to understand it ; in 
a state of great refinement and intellectual advancement, 
when human thought is fitted to investigate and compre¬ 
hend it. 

The former dispensation passed through a thousand years 
of darkness and superstition, and has emerged through an 
age of infidelity into one of inquiry more bold, more free, 
and more successful in diffusing knowledge among men 
than the world has ever seen ; into one where truth is in¬ 
deed free to combat error and all-powerful to overcome it. 

Eighteen hundred years have rolled into the bosom of 
eternity, and millions of human beings have passed from 


INTRODUCTION. 


67 


the earth, who have never heard of the doctrines of Christ, 
and there are now millions living on its surface who are 
equally ignorant. 

Nay, more! there are millions yet living who have heard, 
hut do not profess to believe. Throughout all Christendom, 
how* lew are there who believe, or live as if they believed, 
the pure and holy religion taught by Christ! But their 
souls long for something which shall satisfy the cravings 
that have sought consolation in vain amid the mysticism 
which meets them at every step. 

The Christian world is divided into sects, and torn by 
internal dissensions, seeming to have no common platform 
but that of hatred toward each other. 

The intelligent and educated classes are mostly'—secretly 
or otherwise—led by the conflicting doctrines taught around 
them to be unbelievers. 

There is now greater mental freedom throughout the 
earth than was ever known before in its history. 

The discoveries in nature and in science which have 
marked this age above all others, while they have shaken 
the belief of many in the popular theology of the day, as 
expounded by some, have removed from men’s minds the 
absurd ideas of supernaturalism which had so long-cast its 
dark pall over them. They have done more; they have 
opened to his view a boundless universe of worlds, peopled 
by sentient beings, who, like him, must be candidates for 
immortality, and thus presented to his mind more just con¬ 
ceptions of the attributes of the great Creator of all. 

The human mind thus prepared for its advent, this new 
dispensation comes to supply the want to the countless 
thousands who are now slumbering in indifference or toiling 
in infidelity; to teach man his origin, his duty, and his 
destiny; to convict him of his immortality, and instruct 
him how to make it happy; to open to his view the great 
doctrine of progression, involving an eternity of action, and 
the supremacy of his reason over the besetting propensities 
of his material nature; and to impress upon him forever 


68 


INTRODUCTION. 


the precept to love God and his fellow. It comes not with 
the fagot and the sword, but with healing on its wings, at 
once the Redeemer and the Comfortor; not in a distant and 
subjugated province, but amid a mighty people, who are 
free to receive and embrace it; not to a few obscure men 
in lonely places, but everywhere broadcast throughout the 
whole civilized world, and among all classes; not to be 
taught covertly amid the caverns of the hills or the dens 
and vaults of imperial Rome, but openly in the face of God 
and man, challenging investigation ; not asking a blind 
faith or dependence upon authority, but the exercise of 
man’s most Godlike cpiality, his reason; not appealing to 
the base passion of fear, but to the ennobling sentiment 
of love; not to destroy, but to save; not to punish, but to 
redeem; not to sow discord and build up sects, but to heal 
the divisions among the followers of the lowly Jesus, and 
afford a common platform on which all may assemble. 

Thus it comes, with its Nicodemuses privately and in the 
night time, asking how these things can be; perhaps, too, 
with its Peters to deny, and its Judases to betray it, but 
amid all, giving a peace which the world can not take 
away. 

J W. EDMONDS. 

New York, September 1, 1853. 


appeal. 


To the Public : 

On my recent return from an excursion into the country, I found 
that during my absence a decision lately pronounced by me had 
been seized upon as an occasion for an attack, in several quarters, 
on my religious belief. I was fully aware that that judgment, run¬ 
ning counter as it would to popular sentiment, would subject my 
action to severe criticism, but I confess I did not anticipate that 
thence would flow an assault on my religious opinions. Were I 
a private citizen I should content myself with merely claiming the 
right which belongs to every one in this country, of entertaining 
such faith on this—the most important of all topics—as my con¬ 
science might dictate. And as it is, I might perhaps rest satisfied 
with challenging those who assail me to point out a single article 
in my creed that aims at aught else than exalted private worth and 
public virtue. But as the position which I occupy renders the 
soundness as well as the integrity of my judgment a matter of 
public interest, I am bound to acknowledge the right of others to 
question my faith, and my own obligation to defend it. 

I acknowledge a still further obligation. And inasmuch as I ac¬ 
cepted my present position under the implied understanding at least, 
that 1 believed in the Christian religion, and would administer our 
civil law according to the principles of the Divine law as it had been 
revealed to us, on which all our institutions were based, so I am 
bound to certify to those who have intrusted me with the Divine 
attribute of administering justice among men, that my reverence 
for that revelation has not been shaken, nor my obedience to that 
moral law impaired. 

I have not, however, waited for these assaults, to be impressed with 
these obligations, but have already so far felt them, that I have pre¬ 
pared to publish a volume on the subject, which, but for my other 
avocations, would ere this have been in the printer’s hands. To 


70 


INTRODUCTION. 


that I must refer for much in elucidation and proof of my belief, 
which the limits of this communication will not nowallow me to dwell 
upon, and content myself on this occasion with such general state¬ 
ments as may tend to give a correct idea of what it is that I believe 
or have done. Even this would not have been necessary, if those 
who assail me had but done me the justice themselves to have pub¬ 
lished any thing I have said or written on the subject. But hitherto 
I have been able to reach the public only through publications of 
very limited circulation; and the wildest and most erroneous no¬ 
tions have therefore been imbibed as to my belief, and the mischief 
has been increased by the recklessness with which erroneous state¬ 
ments have been fabricated by those who could not know them to be 
true, but who could easily have ascertained them to be false. 

Thus one writer, with a want of feeling not perhaps surprising, 
speaks of my consulting my dead wife in making up my decisions. 
Another says, that it is “ rumored” that I have consulted spirit man¬ 
ifestations in regard to my decisions. Another, that my belief is 
“ at irreconcilable variance with all divine revelation, and is fit for 
no other system than devil-worship;” and still another, that “ it con¬ 
stitutes an abandonment of all self-control, and a surrender of the 
supremacy of reason, as informed and enlightened by the senses, to 
the most nonsensical jugglery.” 

All these statements are as wide as they can be of truth, and I 
might with some justice complain at being subjected to such griev¬ 
ous imputations, merely because 1 had made a decision which was 
unacceptable to a portion of the community. But it is not for the 
purpose of complaining that I sit down to write. I am aware that 
it is not so much me, as it is the faith which I profess, which is the 
object of attack. It is “ the mighty theme, and not the inconsider¬ 
able advocate,” which offends. I am also aware why it is that so 
much error exists in the public mind on that subject, and my whole 
purpose is, so far as 1 am concerned, to correct that error ; to state 
truly, as far as I can in this connection, what it is that I do believe, 
and generally the grounds on which my belief is founded, that all 
who take interest enough in the matter to read what I may say, may 
have the means of judging for themselves as to what I really do be¬ 
lieve, rather than what others erroneously impute to me as a belief. 

I am sincerely grateful to my assailants for not imputing to me 
any unworthy or selfish motives, for conceding that as a private 


INTRODUCTION. 


71 


citizen I “ stand exempt from public criticism,” and that I am “ not 
a fool,” and for confining themselves to the mere imputation that I 
am laboring under a delusion. It is, therefore, to that point I shall 
confine myself in what I have now to say. 

It was in January, 1851, that my attention was first called to the 
subject of “ spiritual intercourse.” I was at the time withdrawn 
from general society ; I was laboring under great depression of spir¬ 
its. I was occupying all my leisure in reading on the subject of 
death, and man’s existence afterward. I had in the course of my 
life read and heard from the pulpit so many contradictory and con¬ 
flicting doctrines on the subject, that I hardly knew what to believe. 
I could not, if I would, believe what I did not understand, and was 
anxiously seeking to know if, after death, we should again meet 
with those whom we had loved here, and under what circumstances. 
I was invited by a friend to witness the “Rochester Knockings.” 
I complied, more to oblige her and to while away a tedious hour. 
I thought a good deal on what I witnessed, and determined to in¬ 
vestigate the matter and find out what it was. If it was a decep¬ 
tion or a delusion, I thought that I could detect it. For about four 
months I devoted at least two evenings in a week, and sometimes 
more, to witnessing the phenomenon in all its phases. I kept care¬ 
ful records of all I witnessed, and from time to time compared them 
with each other, to detect inconsistencies and contradictions. I 
read all I could lay my hands on, on the subject, and especially all 
the professed “ exposures of the humbug.” I went from place to 
place, seeing different mediums, meeting with different parties of 
persons, often with persons whom I had never seen before, and 
sometimes where I was myself entirely unknown—sometimes in 
the dark and sometimes in the light—often with inveterate unbe¬ 
lievers, and more frequently with zealous believers. In fine, I 
availed myself of every opportunity that was afforded, thoroughly 
to sift the matter to the bottom. I was all this time an unbeliever, 
and tried the patience of believers sorely by my skepticism, my 
captiousness, and my obdurate refusal to yield my belief. I saw 
around me some who yielded a ready faith on one or two sittings 
only; others again, under the same circumstances, avowing a deter¬ 
mined unbelief; and some who refused to witness it at all, and yet 
were confirmed unbelievers. I could not imitate either of these 
parties, and refused to yield unless upon most irrefragable testi- 


72 


INTRODUCTION. 


mony. At length the evidence came, and in such force that no 
sane man could withhold his faith. 

Thus far the question 1 was investigating was, whether what I saw 
was produced by mere mortal means, or by some invisible, unknown 
agency ; in other words, whether it was a deception, an imposition, 
or what it professed to be, the product of some unknown, unseen 
cause. To detail what I witnessed would far exceed the limits of 
this communication, for my records of it for those four months 
alone fill at least one hundred and thirty closely-written pages. I 
will, however, mention a few things, which will give a general idea 
of that which characterized interviews, now numbering several hun¬ 
dred. Most of them have occurred in the presence of others besides 
myself. I have preserved their names in my records, but do not 
give them to the world, because I do not desire to subject them to 
the obloquy which seems, most strangely, to be visited upon all 
who look into the matter with any other feeling than a resolute and 
obstinate incredulity, whatever the evidence. But these consider¬ 
ations grow out of this fact: 1st, that I have thus very many wit¬ 
nesses, whom I can invoke to establish the truth of my statements ; 
and, 2d, that if I have been deluded, and have not seen and heard 
what I think I have, my delusion has been shared by many as shrewd, 
as intelligent, as honest, and as enlightened people as are to be found 
anywhere among us. 

My attention was first drawn to the intercourse by the rappings, 
then the most common, but now the most inconsiderable, mode of 
communing. Of course I was on the look out for deception, and at 
first relied upon my senses and the conclusions which my reason 
might draw from their evidence. But I was at a loss to tell how 
the mediums could cause what I witnessed under these circum¬ 
stances : the mediums walking the length of a suite of parlors, forty 
or fifty feet, and the rappings being distinctly heard five or six feet 
behind them, the whole distance, backward and forward several 
times; being heard near the top of a mahogany door, above where 
the medium could reach, and as if struck hard with a fist; being 
heard on the bottom of a car when traveling, on a railroad, and on 
the floor and the table, when seated at lunch, at an eating-house by 
the side of the road; being heard at different parts of the room, 
sometimes several feet distance from the medium, and where she 
could not reach—sometimes on the table and immediately after on 


INTKOD UCTIO N . 


73 


the floor, and then at different parts of the table, in rapid succession, 
enabling us to feel the vibration as well as hear the sounds; some¬ 
times when the hands and feet of the medium were both firmly and 
carefully held by some one of the party, and sometimes on a table 
when no one touched it. 

After depending upon my senses, as to these various phases of 
the phenomenon, I invoked the aid of science, and with the assist¬ 
ance of an accomplished electrician and his machinery, and of eight 
or ten intelligent, educated, shrewd persons, examined the matter. 
We pursued our inquiries many days, and established to our satis¬ 
faction two things: first, that the sounds were not produced by the 
agency of any person present or near us; and, second, that they 
were not forthcoming at our will and pleasure. 

In the mean time another feature attracted my attention, and that 
was “physical manifestations,” as they are termed. Thus, I have 
known a pine table with four legs lifted bodily up from the floor, 
in the center of a circle of six or eight persons, turned upside down 
and laid upon its top at our feet, then lifted up over our heads, and 
put leaning against the back of the sofa on which we sat. I have 
known that same table to be tilted up on two legs, its top at an 
angle with the floor of forty-five degrees, when it neither fell over 
of itself, nor could any person present put it back on its four legs. ' 
I have seen a mahogany table, having only a center leg, and with a 
lamp burning upon it, lifted from the floor at least a foot, in spite 
of the efforts of those present, and shaken backward and forward as 
one would shake a goblet in his hand, and the lamp retain its place, 
though its glass pendants rang again. 1 have seen the same table 
tipped up with the lamp upon it, so far that the lamp must have 
fallen off unless retained there by something else than its own grav 
ity, yet it fell not, moved not. I have known a dinner-bell taken 
from a high shelf in a closet, rung over the heads of four or five per¬ 
sons in that closet, then rung around the room over the heads of 
twelve or fifteen persons in the back parlor, and then borne through 
the folding doors to the farther end of the front parlor, and there 
dropped on the floor. I have frequently known persons pulled 
about with a force which it was impossible for them to resist, and 
once, when all my strength was added in vain to that of the one thus 
affected. I have known a mahogany chair thrown on its side and 
moved swiftly back and forth on the floor, no one touching it, 


74 


INTRODUCTION. 


f 


through a room where there were at least a dozen people sitting, 
yet no one was touched, and it was repeatedly stopped within a few 
inches of me, wdien it was coming with a violence which, if not ar¬ 
rested, must have broken my legs. 

This is not a tithe'—nay ! not a hundredth part of what I have 
witnessed of the same character, but it is enough to show the gene¬ 
ral nature of what w r as before me. 

At the same time I have heard from others, w r hose testimony 
would be credited in any human transaction, and which I could not 
permit myself to disregard, accounts of still more extraordinary 
transactions, for I have been by no means as much favored in this 
respect as some. 

While these things were going on, there appeared in the news¬ 
papers various explanations and “ exposures of the humbug,” as they 
were termed. I read them with care, in the expectation of being 
assisted in my researches, and I could not but smile at once at the 
rashness and the futility of the explanations. For instance, while 
certain learned professors in Buffalo were congratulating themselves 
on having detected it in the toe and knee joints, the manifestations 
in this city changed to ringing a bell placed under the table. They 
were like the solution lately given by a learned professor in Eng¬ 
land, who attributes the tipping of tables to a force in the hands 
which are laid upon it, overlooking the material fact that tables quite 

frequently move when there is no hand upon them. 

What I have thus mentioned has happeped in the presence of 
others as well as myself. I have not alluded to any of the things 
which have occurred to me when I have been alone, for as that 
would depend upon my testimony only, I have preferred not to 
subject my veracity to the rash and reckless contradictions of those 
who venture to denounce as an “ atrocious imposture” that of which 
they are profoundly ignorant, and which has been examined and is 
believed in by thousands and tens of thousands of their fellow-citi¬ 
zens, who are, to say the least, every whit as honest and as intelli¬ 
gent as they are. Nor am I very anxious to submit my faith to 
the judgment of those who would have persecuted Galileo nigh - 
unto death for discovering our planetary system, and have united 
in the cry of “folly” at Fulton’s steamboat, “humbug” at Morse’s 
telegraph, and “insanity” at Gray’s iron road. 

Having thus, by a long series of patient inquiries, satisfied my- 


INTRODUCTION. 


75 


Self on this point, my next inquiry was, Whence comes the intel¬ 
ligence there is behind it all? For that intelligence was a remark¬ 
able feature of the phenomenon. 

Thus I have frequently known mental questions answered, that 
is, questions merely framed in the mind of the interrogator, and 
not revealed by him or known to others. Preparatory to meeting 
a circle, I have sat down alone in my room and carefully prepared 
a series of questions to be propounded, and I have been surprised 
to find my questions answered, and in the precise order in which I 
wrote them, without my even taking my memorandum out of my 
pocket, and when I knew that not a person present even knew that 
I had prepared questions, much less what they were. My most 
secret thoughts, those which I have never uttered to mortal man or 
woman, have been freely spoken to as if I had uttered them. Pur¬ 
poses which I have privily entertained have been publicly revealed ; 
and I have once and again been admonished that my every thought 
was known to, and could be disclosed by, the intelligence which 
was thus manifesting itself. 

I have heard the mediums use Greek, Latin, Spanish, and French 
words, when I knew they had no knowledge of any language but 
their own; and it is a fact that can be attested by many, that often 
there has been speaking and writing in foreign languages and un¬ 
known tongues by those who were unacquainted with either. 

Still the question occurred, May not all this have been, by some 
mysterious operation, the mere reflex of the mind of some one 
present? The answer was, that facts were communicated which 
were unknown then, but afterward found to be true; like this, for 
instance: when I was absent last winter in Central America, my 
friends in town heard of my whereabouts and of the state of my 
health seven times, and on my return, by comparing their informa¬ 
tion with the entries in my journal, it was found to be invariably 
correct. So in my recent visit to the West, my whereabouts and 
my condition were told to a medium in this city while I was trav¬ 
eling on the railroad between Cleveland and Toledo. So thoughts 
have been uttered on subjects not then in my mind, and utterly at 
variance with my own notions. This has often happened to me 
and to others, so as fully to establish the fact that it was not our 
minds that gave birth to or affected the communication. 

Kindred to this are two well-authenticated cases of persons who 


can read the thoughts of others in their minds. One is an artist 
of this city of high reputation, and the other the editor of a news¬ 
paper in a neighboring city. The latter wrote me, that in company 
with three friends he had tried the experiment, and for over forty 
successive attempts found he could read the secret thoughts of his 
companions as soon as they were formed, and without their being 
uttered. So, too, there is the instance of two persons, one of them 
also resident in this city, who can give a faithful delineation of the 
character, and even the prevailing mood of mind, of any person, 
however unknown to them, upon whom they fix their attention. 

These are not apocryphal cases. The parties are at hand, and 
in our very midst, and any person that pleases may make the in¬ 
vestigation, as I have, and satisfy himself. 

But all this, and much, very much more of a kindred nature, 
went to show me that there was a high order of intelligence in¬ 
volved in this new phenomenon—an intelligence outside of, and 
beyond, mere mortal agency; for there was no other hypothesis 
which I could devise or hear of that could at all explain that, whose 
reality is established by the testimony of tens of thousands, and 
can easily be ascertained by any one who will take the trouble to 
inquire. 

If these two points were established—and there are now in these 
United States hundreds of thousands of sentient beings w r ho have 
investigated and believe they are—then came this important ques¬ 
tion, Cui bono? To what end is it all? For what purpose? 
With what object? 

To that inquiry I have directed my earnest attention, devoting 
to the task for over two years all the leisure I could command, 
and increasing that leisure as far as I could by withdrawing myself 
from all my former recreations. I have gone from circle to circle, 
from medium to medium, seeking knowledge on the subject wher¬ 
ever I could obtain it, either from books or from observation, and 
bringing to bear upon it whatever of intelligence I have been gift¬ 
ed w r ith by nature, sharpened and improved by over thirty years’ 
practice at the bar, in the legislature, and on the bench. 

I found there were very many ways in which this unseen intelli¬ 
gence communed with us, besides the rappings and table tippings, 
and that through those other modes there came very many com¬ 
munications distinguished for their eloquence, their high order of 


INTRODUCTION. 


77 


intellect, and their pure and lofty moral tone; at the same time I 
discovered many inconsistencies and contradictions that were cal¬ 
culated to mislead. I saw many puerile and some very absurd 
statements, and many that were admirably calculated to make 
man better and happier, and I set to work to see if I could not out 
of this chaos gather something that might be valuable. 

I was satisfied that something more was intended than the grati¬ 
fication of an idle curiosity; something more than pandering to a 
diseased appetite for the marvelous; something more than the pro¬ 
mulgation of oracular platitudes; something more than upsetting 
material objects to the admiration of the wonder-lover; something 
more than telling the age of the living or the dead, etc. 

For that something I have industriously searched. I thought 
that was wiser than to condemn without investigation, and denounce 
without knowledge. What I have discovered in that regard I have 
intended to give to the world, that all may judge for themselves 
whether there is any thing in it worthy the attention of intelligent 
beings. It would have been done ere this if my leisure would 
have allowed me time to prepare my manuscript for the press. 
Now I expect that my book will be published by the first of Sep¬ 
tember, and to that I refer, as I have already said, for particulars. 

In the mean time, it is due to myself and to others to say, that 
our faith, as growing out of these researches, is not “ at irrecon¬ 
cilable variance with revelation.” How little do they, who make 
such charges, know of this matter ! Misled by the crudities which 
alone are seen in the newspapers of the day, because the graver 
matters can not find admission there, the idea is, I am aware, en¬ 
tertained by some that this new philosophy is at variance with the 
revelation through Christ, the Redeemer. This is indeed a sad 
mistake, and one that believers would be too happy to correct, if 
only the opportunity could be afforded them. 

So, too, is it a grievous error to suppose that it “ constitutes an 
abandonment of all self-control, and a surrender of the supremacy 
of reason, as informed and enlightened by the senses.” There was 
never yet, I venture to say, a religious creed promulgated among 
men, which so entirely eschewed blind faith, and so fully and 
always demanded the exercise of the judgment and the supremacy 
of the reason. 

Hence it is that we are taught that none of these extraordinary 


78 


I 


INTRODUCTION. 

things which are witnessed by so many, are miraculous, or flow 
from any suspension of nature’s laws, but are, on the other hand, 
in conformity with, and in execution of, those laws; that like the 
steam-engine and the magnetic telegraph, they are marvelous only 
to those who do not understand them or are not familiar with them ; 
that those laws, and the means by which they produce such results, 
are as capable of being found out by human research; that the 
knowledge is not confined to a few, but is open to all, rich or poor, 
high or low, wise or ignorant, who will wisely and patiently search 
lor it, and that when it is attained it can not but work in the heart 
“ a closer walk with God,” and an intercourse with our fellow-men 
of a more elevated character, void of selfishness, and devoted to 
their absolute advancement in all knowledge and goodness, both in 
this world and in the world to come. 

This is a part of the something which I have found in my re¬ 
searches. But there is more yet. There is that which comforts 
the mourner and binds up the broken-hearted ; that which smooths 
the passage to the grave and robs death of its terrors; that which 
enlightens the Atheist, and can not but reform the vicious ; that 
which cheers and encourages the virtuous amid all the trials and 
vicissitudes of life, and that which demonstrates to man his duty 
and his destiny, leaving it no longer vague and uncertain. What 
that is, I can not in the limits of this letter explain, but in due time 
it will be forthcoming, and each one can judge for himself. 

But now may 1 not ask if I overrate the importance of the sub¬ 
ject of my inquiries % Scarcely more than four years have elapsed 
since the “ Rochester Knockings” were first known among us. Then 

mediums could be counted by units, but now by thousands_then 

believers could be numbered by hundreds, now by tens of thou¬ 
sands. It is believed by the best informed, that the whole number 
in the United States must be several hundred thousands, and that 
in this city and its vicinity there must be from twenty-five to thirty 
thousand. There are ten or twelve newspapers and periodicals 
devoted to the cause, and the Spiritual Library embraces more than 
one hundred different publications, some ol which have already 
attained a circulation of more than ten thousand copies. Besides 
the undistinguished multitude, there are many men of high stand¬ 
ing and talent ranked among them, doctors, lawyers, and clergy¬ 
men in great numbers, a Protestant bishop, the learned and rev- 


INTRODUCTION. * 


79 


erend president of a college, judges of our higher courts, members 
of Congress, foreign embassadors, and ex-members of the National 
Senate. 

That .which has thus spread with such marvelous celerity in spite 
of the ridicule which has deterred so many from an open avowal, 
and which has attracted the attention of so many of the best minds 
among us, can not be unworthy of my investigation, or that of 
persons far wiser and more reliable than I am. 

It is now more than a year that my peculiar faith has been the 
subject of public comment. During it all I have been silent as to 
those attacks, content steadily to pursue my investigations until I 
could arrive at satisfactory results. Perhaps I have been silent too 
long, for, in the mean time, very erroneous notions as to that faith 
have been allowed to spring up. But I was unwilling to speak 
until I was as sure as I could be, that I was right, lest I might utter 
some crudity which, by-and-by, I might regret—commit some error 
which I might find it difficult to correct, or, in fine, unhappily mis¬ 
lead in my ignorance, rather than wisely guide by my knowledge. 

I went into the investigation originally thinking it a deception, 
and intending to make public my exposure of it. Having, from 
my researches, come to a different conclusion, I feel that the obli¬ 
gation to make known the result is just as strong. Therefore it is, 
mainly, that I give the result to the world. I say mainly, because 
there is another consideration which influences me, and that is the 
desire to extend to others a knowledge which I am conscious can 
not but make them happier and better. 

If those who doubt this could but spend a few days with me in 
my library, and witness the calls I have from strangers from all 
parts of the country; if they could but look over my portfolio, and 
read the letters which pour in upon me from all sections, and from 
persons whom I have never seen and never may see, they would 
be able, from the evidence thus furnished of the good that has been 
done, to form some idea of what may yet be accomplished, and 
they would not wonder that I find a compensation for the obloquy 
that is so freely heaped' upon me by the ignorant, in the grateful 
outpourings of hearts which have, by my means, been relieved. 
One of them says (and it is a fair specimen of the whole), \ou 
have acted the part of the good Samaritan, and poured oil into the 
wound of one like to die, and you will have rendered a death-bed, 


80 


INTRODUCTION. 


sooner or later, calm and hopeful, which might have been disturbed 
by doubts.” 

This, then, is the offense for which I have been arraigned at the 
bar of the public with so unsparing a condemnation, declared un¬ 
worthy of my high office, falsely accused of consulting aught else 
than the law of the land and my own reason in the judgments 
which I officially pronounce, and have had invoked against me “ the 
fires of Smithfield and the hangings of Salem.” From such a 
condemnation it is that I appeal to the calm, unbiased judgment 
of my countrymen, with a firm reliance upon its justice. 

J. W. EDMONDS. 

New York, August 1, 1853. 


DR. DEXTER’S INTRODUCTION. 




It is scarcely worth the while, perhaps, that I should make pub¬ 
lic the causes and influences which have directed my investigation 
to the subject of “ Spiritual Manifestations,” or why that investi¬ 
gation has resulted in a sincere belief that spirits who have left the 
form hold daily and hourly intercourse with man. 

But professing as I do to be the medium through which certain 
spirits have written what may be found in the following pages of 
this work, there seems to be a propriety in giving to the public, in 
connection with the spirit-teachings written through my hand, some 
of the evidences of the truth of spirit-intercourse, which have satis¬ 
fied my mind, as well as how I am acted upon when under direction 
of the spirits, and the manner in which they influence me. 

And it should be understood that I was not only conservative in 
regard to this question of spirit-communication when it was first 
presented to my consideration, but I was positively opposed, and 
regarded the whole matter as either a foolish delusion or an abso¬ 
lute, outrageous deception, and that this opposition continued 
long after such proof had been offered, both to my reason and 
physical consciousness, as would have removed all doubts in refer¬ 
ence to the truth of any other subject under heaven. 

I also wish to be understood as declining to argue the question, 
whether it be possible for spirits to leave their own homes and 
visit this earth. It is sufficient for my belief that I have had such 
proof, and have so carefully examined the evidence offered to me 
of the fact that they can do so, that I am without a doubt of its 
truth ; and I present the brief history of my experience, only from 

6 



82 


INTRODUCTION. 


the connection existing between myself as the medium of com¬ 
munication, and the spirits who have written these teachings through 
my hand. 

It is now nearly two years since “ spirit-rappings” first attracted 
my notice, and I have already stated that my unbelief was so great 
that I was ready to denounce the whole subject as one of the 
grossest humbugs of the day. But I was actuated by two kinds of 
feeling when I consented to visit a circle, to which I was invited by 
a friend: one, a desire to satisfy my curiosity, and the other an 
impression that the whole phenomena, if not the result of trickery 
or collusion, could be explained as taking place under the operation 
of some natural law, and that I perhaps might detect the illusion, 
or explain the principle by which these effects were produced. 

It will not be improper for me to say, that there was no feeling 
of egotism in this idea that I might discover the causes producing 
the wonderful developments about which I had heard so much; on 
the contrary, I imagine that my own ideas were precisely similar 
to those which are publicly announced by many persons every 
day, who, desirous to set this perplexing subject at rest, fill the 
columns of the newspapers with attempted explanations, when in 
truth they know nothing about the matter, with this difference 
only, that I w r as really determined to investigate first, and explain 
afterward, and they, on the other hand, are so earnest to convince, 
that the explanation comes first, and the examination whenever 
they have time or inclination to attend to it. 

But be this as it may, my attention being called to this subject, 
1 made arrangements with a friend to invite to my owm house a 
medium of considerable pow r ers, and thus to have an opportunity 
of careful investigation where I knew there could be no collusion, 
and the chances for deception w y ould be very few. Previous to this 
time, about the 10th of September, 1851, I had never witnessed 
any spiritual manifestation, and neither had any of the members 
of my family been present at a circle; both they and myself 
were entirely ignorant of* the whole subject. But on this evening 
the medium referred to and my friend, together with my family 
and myself, formed a circle at my house, where, for the first time, 
I heard the peculiar sounds called spirit-raps. I was not satisfied 
with the results of this sitting, though many mental questions were 
propounded and answered correctly. The impression on my mind 


INTRODUCTION. 


83 


was unfavorable, and to satisfy myself and others of the medium’s 
poveis, as well as to see more of the spirit-capacity to communi¬ 
cate, I invited the medium to remain with me all night, and pro¬ 
posed another sitting the next morning. To this he readily assent¬ 
ed, and on the following morning, while seated at the breakfast- 
table, talking on other subjects than spiritualism, loud raps were 
heard under the table, on the walls of the room, and in the hall; 
two or three loud resonant raps were made on the outside door, 
and were so distinct and natural, that I supposed some one had 
called in haste for my services. I rose instantly and went to the 
door, opened it hastily; but there was no one there, neither was 
there any person in sight. These occurrences stimulated my curi¬ 
osity to see still more of what the spirits could do; and immedi¬ 
ately after breakfast we formed a circle, at which were present my¬ 
self and all the members of my family, the friend I have before 
mentioned, and another friend, who could not be present on the 
evening previous. The two gentlemen friends and myself were 
positive unbelievers, and the others, Mrs. D. and my tw r o daughters, 
were in the same catalogue. One of my daughters was about 
fourteen years of age, and the other was not yet nine years old. 

It will not, I am sure, appear improper to interrupt my narrative 
in this connection to say, that my children had been accustomed to 
attend the Presbyterian Church from their earliest youth, that they 
lad naturally imbibed many of the peculiar views of this sect in 
regard to the soul and its destiny after death, and that they had no 
idea of the modus operandi of spirit on the medium, either by 
hearsay or by sight. I make these remarks in reference to their 
religious education, that I may thus show an educational prejudice 
against any effect on them as mediums, and I reiterate that they . 
knew r nothing about the matter, that what I am about to relate may 
not be attributed to what is termed the magnetic influence of 
minds accustomed to sit in circles. 

The circle was formed immediately after breakfast, and we were 
directed to sing, etc., and soon had abundant manifestations. 

After we had remained sitting, with the raps heard in every 
direction, not only on the table, but on the chairs, walls of the 
room, and once or twice on the stove-funnel, it was written out by 
the medium, “ Let Mr. G. go into the other room.” Mr. G. did 
as he was directed, and went into the next room. Now, my 


84 


INTRODUCTION. 


youngest daughter, during this whole sitting, had not manifested 
the interest I had expected, and appeared somewhat tired of the 
affair before this direction was given to the medium; but as soon 
as he left the room she became visibly agitated all over, her 
countenance changed, and she was evidently resisting, with con¬ 
siderable effort, what I first supposed was a slight attack of ill¬ 
ness from being so long shut up in one room. I asked her if she 
were sick? She replied, “ No, but I can’t keep either my body or 
my hands still, I am trembling all over.” As soon as she uttered 
this, her arms and hands were violently shaken, so much so, that I 
was afraid she would injure herself by the forcible manner in which 
they were thrown in every direction. This effect of the magnetic 
influence was so sudden, so strange, so entirely unexpected by the 
child, that she became very much alarmed, and running to her 
mother, who was also deeply moved at this unlooked-for manifes¬ 
tation, she said, while her voice trembled with fear, “ Oh, mother! 
take me away, take me away but her arms were forcibly wrested, 
as it were, from her mother’s neck, and thrown violently up and 
down, and yet while they were so rapidly and forcibly moving in 
all directions, every fiber of the textures quivered as if trembling 
with palsy. One can easily conceive of the deep impression this 
singular exhibition made on us all. And the more so, when, hav¬ 
ing soothed the frightened child, we induced her to remain in the 
circle some twenty minutes longer, her hand was made to write 
legibly and in bold, large letters, not in the least resembling her 
ordinary handwriting, full answers to all our questions, both mental 
and oral. And what was yet more remarkable, she wrote rapidly 
and easily, and the style of the composition and the spelling far ex¬ 
celled what we knew was the character of her original attempts at 
composition or her spelling, previous to this time. About one 
o'clock she was ordered to leave the circle by the spirits—as being 
fatigued—and not immediately complying with the direction, her 
chair was drawn from under her by some invisible agency, and she 
fell to the floor. She arose to go into the next room, and as she 
was passing a sofa she was taken up bodily, by the same unseen 
force, and deposited upon it, as gently as if laid there by her parents. 
At this sitting there were many correct answers given to questions, 
and of such a character as satisfied some individuals that the spirits 
of their friends were really there. But after the excitement con- 


\ 


INTRODUCTION. 


85 


sequent on our daughter’s being developed as a medium was over, 
1 could not bring myself to believe that spirits had any thing to do 
with the matter. I tried to explain it by the action of mind over 
mind, or the power of magnetic motion, and many other reasons, 
but I was n.ot satisfied. I was as much in the fog of my own 
solutions of the phenomena, as I was at the singularity of the dis¬ 
closures. I did not doubt that every thing I witnessed took place 
without the intervention of any individual present, and I knew that 
those present could not have tricked me, and in my own child I 
had that confidence which a life of truthfulness had inspired. Yet 
the idea that the spirits of our deceased friends could hold commu¬ 
nication with ourselves on earth, could impart their feelings to us, 
give us a description of the various stages and conditions of their 
progress in the spheres above us, that they are constantly with 
those to whom they are attached, except when called away by the 
duties they are required to perform, that they have the power, 
through this new discovery, to explain to us every act of their 
spirit-life, and receive from us the ordinary ideas which characterize 
our existence and connection here, was so strange, wonderful, and ex¬ 
traordinary, so incompatible with my education, so much opposed to 
all my preconceived opinions, conflicted so much with my religious 
belief, and with all that I had been instructed the Bible revealed to 
us, when compared with all I had seen at this circle, bewildered me. 
But I could not understand—I did not believe. I do not intend to 
give in detail all that I have seen and heard during my investigation; 
it will be sufficient for my purpose to give the leading features of 
the evidence received, or all that I consider of importance for my 
present object. Some time in October of the same year I was 
sitting in a circle at which was present a gentleman who had lost 
his wife some two years before, and whose spirit indicated her 
presence and her wish to communicate with him. He had wit¬ 
nessed many revelations of the spirits, and was partially convinced 
that what he saw was true. In order to test the identity of the 
spirit, as he was aware no one then sitting with him had been ac¬ 
quainted with his wife when on earth, or knew any thing respecting the 
subject about which he was to interrogate her, he said, “ If this is 
the spirit of my wife, she can certainly tell me what were the last 
words I spoke to her when dying, and the reply which she made 
to me ; no one present knows what that was.” The medium 


86 


INTRODUCTION. 




was occupied in answering other questions for some little time, and 
then wrote out the precise words uttered by him on that occasion, 
and the exact reply which his wife made. f 

Even this, convincing as it was to all present, did not satisfy me. 
1 attributed it to a sort of psychological effect on the mind of the 
medium, though she was talking and laughing during the time she 
was writing this test of the spirit’s identity. About this time I 
was engaged in some business which required my absence for the 
day from home. The spirit of a beloved friend had intimated to 
my wife that he would apprise her of the time when I should con¬ 
clude this affair; and on the day mentioned, just at the hour when 1 
had consummated the matter, he wrote out, through my daughter’s 
hand, “ The doctor has settled his business.” She asked him how 
he knew? and he replied, “I have just left him; it was six o’clock 
when he finished.” As soon as I returned home, Mrs. D. im¬ 
mediately accosted me, and said, “ So you have arranged your 
affair.” 1 was surprised, and asked her how she knew? She 
mentioned her authority, and I then recalled to mind, that just as 
the final arrangements were made, the clock in the room struck 
six. The spirit had been with me until that moment, and then left 
to convey the intelligence to my wife. 1 did not attempt to ex¬ 
plain this circumstance even to myself, but 1 was yet an unbeliever. 

It will not, I am sure, be required of me to say, that when pres¬ 
ent at promiscuous circles, or those at my own house, I subjected 
every thing I saw or heard to the most rigid scrutiny. There are 
many persons whom I was in the daily habit of meeting at circles, 
who can bear testimony to the manner in which my investigations 
were conducted. I was sincere in my efforts to get at the truth. 
I was an unbeliever, and I have often interrupted the circle, and 
sometimes have completely prevented all manifestation, by my 
captiousness and quibbling. There was no kind of evidence but 
what was presented. The secret thoughts of my heart were read 
as if they had been written on my face. Secrets known only to 
the dead and myself were revealed to me when there was no one 
present but the medium and myself, and that medium a stranger 
to all parties. Events occurring at the distance of thousands of 
miles were told to me even while they were taking place, and 
afterward were corroborated to the letter by the individuals who 
were active agents in the transaction. Facts relating to my own 




INTRODUCTION.. 


87 


action were predicted months before they took place, and even now 
while I am writing, I recall to mind a prediction made by the 
spirit of a near and dear friend two years ago, “ that I should give 
to the world in a book my confidence, my belief in the truth of 
spirit-intercourse with man.” I have seen the medium represent 
the walk, the voice, and the peculiarities of a deceased person of 
whom she never heard, even while the spirit of that individual 
was manifesting his identity by her. 

I have witnessed the medium so completely under control of the 
spirit, that speech, motion, and even thought itself, was at the com¬ 
mand of the spirit influencing her. I have listened to the most 
elevated thoughts couched in language far beyond her comprehen¬ 
sion, describing facts in science, and circumstances in the daily life 
of the spirit after death, which w^ere corroborated fact by fact, idea 
by idea, by other mediums with whom she was entirely unacquaint¬ 
ed, uttered by a little girl scarce nine years old. The same me¬ 
dium I have heard repeat verse after verse, impromptu, of poetry, 
glowing with inspiration and sparkling with profound thought and 
sentiment, and yet this child never wrote a line of poetry before 
in her life. I have taken notes of certain circumstances revealed 
to me through one medium, and then at another circle, and through 
another medium who knew nothing of my intention, and who was 
unacquainted with the first medium, have had the same statements 
made, in every particular corresponding with those I first received. 

I have heard an illiterate mechanic repeat Greek, Latin, Hebrew, 
and Chaldaic, and describe the customs and habits of men living on 
the earth thousands of years ago, which have been found correct 
by the researches and discoveries given to the world by those who 
are and have been engaged in the exploration of ancient nations, 
either by their architectural remains or through their hieroglyphics. 

J have been present when a medium answered many questions 
in the Italian language, of which she was ignorant, and also uttered 
several sentences in the same language, and then gave the name of 
an Italian gentleman of whom she had never heard, but who was 
when living the friend of one of the party at the circle. 

It would be impossible for me, in the limits of this paper, to 
give the whole nature of the evidence vouchsafed to me; it has 
been offered in all situations and at all times; it has appealed to 
my affections, in the manifestation of that same love which guard- 


88 


INTRODUCTION. 


ed my life from early youth to manhood, and it has presented to 
my memory facts long since buried with the past, as vividly as if 
they had taken place yesterday. 

Neither was the evidence general, but in all those minute peculi¬ 
arities of individual characteristics, of time, place, and circumstance 
it was as identical as if I were again in positive association with 
those long since dead, and again participating in those transactions 
which marked their connection with me while on earth. Fre¬ 
quently when 1 have asked for evidence of identity from a spirit 
professing to be a near relative, the medium has repeated the same 
phrases and expressions, and has uttered the same words of endear¬ 
ment and affection that the relative was in the habit of using in his 
intercourse with me on earth, when by no possibility could this 
medium have known that I ever had such relation, or that he ever 
lived in this world. 

But it is unnecessary to offer any more examples of this kind of 
evidence. 

After my curiosity had been satisfied by the daily manifestations 
1 witnessed, and after I was convinced that there was no trickery 
or collusion in the totality of the phenomena, both mental and 
physical, and when it was evident that I was unable to explain, 
either by the effect of natural or moral laws, how these things 
were done, it will scarcely be credited that with the abundant, 
overwhelming evidence I had received, I was still an unbeliever. 
But so it was; and although I could not solve this wonderful prob¬ 
lem after months of careful examination, and although I was at 
times ready to say, “ I am almost persuaded to be a Spiritualist,” 

, I still did not believe. For I would not admit that it was possible 
for spirit, intangible, unsubstantial, and ethereal, as I had always 
understood it to be, could be permitted to commune with man ; 
and especially did I disbelieve that a spirit, which was a sort of 
sublimated nothing, and had really no tangible identity, as I had 
been taught, was able to move tables, rap on walls, lift heavy men, 
and manifest itself through matter to this world which it had left for¬ 
ever. No. When I candidly compared fact with fact, evidence with 
evidence, my mind acknowledged that if a moiety of the proof had 
been offered me on any other controverted question, I must have 
believed. I knew it could not be, and therefore I did not believe. 

It was not until after I had become fully developed as a writing 


i 


INTRODUCTION. 


89 


medium, against my will and determined efforts to the contrary, 
that I yielded an implicit faith in the truth of spirit-intercourse 
with man. Those of my readers who follow me through this part 
of my experience, will be satisfied that if I was justified in reject¬ 
ing such testimony as I have already described, I were more than 
man to refuse still to believe, when I was a living, acting evidence 
that through me, and against my will, spirits possessed the power 
and ability to write their thoughts and express sentiments and 
ideas as much opposed to the ordinary action of my mind as if I 
were another person. And when it is understood that I am en¬ 
tirely ignorant of what I write until it is read to me, and that the 
handwriting differs from my usual style, and that I frequently can 
not read what has been written, it will not appear so remarkable, 
that in connection with all the other proof offered me I am now, 
as I have been for some time, a believer in spirit-rappings, table- 
movings, and all the phenomena of spirit-communication. 

Let it also be understood that the spirit-manifestation by my 
arm is absolutely involuntary. I have no direction in the act. 
My muscles are the medium of spirit-communication, not my 
thought; and neither does my mind recognize the thoughts ex¬ 
pressed until after they have been read to me when the communi¬ 
cation is concluded. 

Neither my will nor my desire had any thing to do with my de¬ 
velopment, for they were both opposed; and the first time I was 
conscious that I was impressed with the same influence I had seen 
manifested through other mediums, I exerted all the power of mind 
and body I possessed to rid myself of it. 

I was sitting alone in my office, late at night, and was leaning 
back in a rocking-chair, my right hand resting on the arm of the 
chair. I was not, neither had I been thinking of spiritualism, for 
my thoughts were occupied in the subject I had been reading upon 
a few moments before. As my hand lay on the arm of the chair I 
felt a singular sensation in the whole limb, as if the arm were 
grasped by two hands at its upper part. I attempted to raise it, 
but was unable so to do, and as soon as I made the effort to move 
it. the fingers were bent down tightly on the arm of the chair and 
grasped it firmly. Immediately the hand began to tremble, and as 
I watched the movement the whole limb was shaken violently. 
At this moment I distinctly heard two loud raps on the upper part 




90 INTRODUCTION. 

of the side wall of the room, and it then occurred to me that this 
unseen power, whose manifestation I had so often witnessed, was 
in some way operating on me. To satisfy myself, I asked in an 
audible voice, “ Did the spirits just rap?” there were three distinct 
raps in reply. I then asked, “ Are the spirits trying to influence 
me ?” again there were three distinct raps. At this I arose from 
my chair, arranged my books, and then retired. The sensation in 
my arm left me while occupied at my table, and did not return. 
After I was in bed, however, there were raps on the head-board, 
and my arm slightly trembled, but I resisted the influence with all 
my will, and it passed off. I should like to understand to the effect 
of what natural law this singular manifestation can be ascribed ? 
As far as I was concerned, I certainly had nothing to do with its 
production. I was not engaged even in thinking about spirits, and 
much less expecting any such influence on my own person. Why 
were the raps heard at the same time? and why did they take 
place in my bed-chamber also ? The special effect produced on my 
own organization, I confess, troubled me not a little. If there had 
been before this period a lingering doubt in my mind that the 
phenomena of so-called spirit-action on the physical system of the 
mediums might have arisen from some power emanating from the 
minds or bodies of the circle, I could not deny that my mind had 
no influence in generating the sensation I had experienced in my 
own person, and as there was no one present with me in my office, 
I could not attribute the manifestation to the mental force of 
another person. Conscious the whole subject of spirit-obsession, 
as far as I individually was concerned, was obnoxious, and that I 
had resisted the sensation in my arm with the whole force and 
power of my will, I could give no other solution to this singular 
affair than to ascribe it to some invisible, intelligent source which 
designed to place me under its control, and which positively suc¬ 
ceeded in so doing. 

From this time I was frequently impressed by this same kind 
ot influence, which, however, the exercise of my will enabled me to 
throw oft without such a decided possession as I at first observed. 
When I visited a circle my hand and arm would be agitated as 
long as I remained sitting, and often after I have left the circle 
the same trembling sensation would be felt for hours. Not only 
vas the aim the seat of spirit-possession, but my whole body has 


INTRODUCTION. 


91 


been subjected to their impression; and I recall to mind a re¬ 
markable attempt, continued for two whole days, to bring me 
under this influence, which so affected my whole system, and 
especially my right arm, that I found it impossible to resist them. 
It followed me wherever I went, and in whatever business I was 
engaged, whether waking or sleeping it was the same, and during 
these two days my mind and will were taxed to their utmost to 
counteract its effect, but without success, and not until almost 
prostrated by fatigue did the trembling of the arm cease. 

In view of this apparent design of the spirits to develop my 
organization, as the medium by which they might communicate 
with this world, the question arises, If it requires an entire passive¬ 
ness of the mind for the electrical connection to be established by 
one will over another, and that the electrical or psychological 
affinities of a number of individuals, seated in a circle, are also 
necessary to generate this peculiar agent, how was it that my arm 
was brought under the control of this influence, when, as often 
stated, I was an unbeliever, and my mind opposed to every form 
of the manifestations'? Certainly I was not passive. It would 
seem probable, at least, that my own mind being in a condition 
antagonistical to this power, if electrical or psychological, my mind 
and body would have been impregnable, and no effect could have 
been produced on either system. I leave this problem to be solved 
by those who attribute so-called spirit-manifestation to material 
agencies, and pass on to other portions of my subject. 

After this concerted and continued attempt to impress me had 
passed over, I refrained from visiting circles, and thought by stay¬ 
ing away I might be free from any impression; on the contrary, 
my arm w r ould be moved when asleep, and awake me by its mo¬ 
tion. During the time I abstained from sitting in any circle, I was 
twice lifted bodily from my bed, moved off its edge, and thus sus¬ 
pended in the air. The first time I was so dealt with, I had re¬ 
tired to a different room from the one I usually occupied. I had 
not been asleep, and was conscious of every thing around me. As 
I lay composing myself for sleep, I discovered my whole body 
was slightly trembling in every fiber. I attempted to raise my 
hand, but I could not move; my eyes were closed, and the lids 
fastened. My mind was unusually active, and I noted every thing 
that took place with an intenseness of perception I never before 


92 


INTRODUCTION. 


experienced. My bodily sensation was likewise increased in power. 
As I lay there unable to move a limb, my body was lifted from 
the bed, and moved gently toward the edge, with the bedclothes 
over it; there it remained a moment, and then it was moved off 
the bed into the room, suspended in the air, and there held for an 
instant. Just at this time the fire-bells rang an alarm, and my 
body was suddenly brought back to the bed and deposited in the 
same place I had previously occupied, with a sort of jerk, as if it 
had been dropped from the hands which held it. I immediately 
recovered my powers of locomotion, and arose from the bed and 
examined the clothes, and found they had been drawn over toward 
the side whence I had been lifted, and were trailing on the floor. 

I was deeply moved at this special evidence of spirit-manifesta¬ 
tion. The repeated and determined attempts to bring me under 
their control had been disregarded when the impression left me. 
Heretofore my arm had been the organ to which their efforts had 
been chiefly directed; now my whole body was subjected to their 
influence, against my will and desire, and all my struggles and 
efforts to resist them. For the first time it occurred to me that, 
perhaps in this evident design to develop me as a medium, I might, 
by submitting to their direction, arrive at the whole truth of spirit- 
intercourse with man. I felt impelled to ask if there were spirits 
in the room. Three distinct raps were given in reply, indicating 
they were present; and then too deeply agitated to question further, 
I again returned to bed to ponder over this, to me, uncontrovertible 
evidence that spirits could indeed influence man, the truth of which 
I was then willing to admit. 

The other occasion when 1 was subjected to a similar manifesto 
ation I was in the country, and the spirits moved my body in the 
same manner after I had retired to bed. At this, as well as the 
first time, I was so singularly influenced, the whole process was 
unexpected, and it seemed to be the intention of this invisible 
agency to impress me when I was least prepared to expect it. This 
ability of the spirits to impress me without any previous prepara¬ 
tion on my part unfolded to my mind the intimate connection ex¬ 
isting between beings of this and the spirit-world, and their power 
of manifesting that relation under all condition and circumstances. 
But as if to give me still further evidence of that ability, they 
showed me that by my instrumentality they could manifest that 


INTRODUCTION. 


93 


intelligence which characterized them as sentient, reasoning beings. 
Thus, after the experience I had had of their physical power, I 
sought opportunity where I might witness more of their doings. 
When in pursuance of this design I attended circles, my hand was 
seized and made to write. At first the sentences were short, and 
contained a single idea, but as I became developed they wrote out 
many pages, embracing various ideas and subjects. Still there 
was no manifest purpose in what was written through my hand 
that they intended to write a connected work on any subject. 

Occupied with my profession, I could spare but little time, com¬ 
paratively, to general or special circles. Every meeting, however, 
at which I was present, something new was always developed, and 
the handwriting of the spirits manifesting assumed peculiar and 
distinct character, thus identifying the individual who wrote through 
my hand. The earlier attempts we were hardly able to decipher, 
but after some practice the writing was rapid, bold, and easily read. 
From the first essay of the spirits to influence my hand to write, 
it was the medium by which many, both friends and strangers, 
communicated with the circle; but when the design was apparent 
that they had developed me for a special object, my hand was con¬ 
trolled by two spirits, whose names will be found recorded in this 
book as Sweedenborg and Bacon. , 

During the whole time, from their earliest endeavor to write, 
they have used my hand as the instrument to convey their own 
thoughts, without any appreciation on my part of either ideas or 
subject. 

'I know nothing of what is written until after it is read to me, 
and frequently, when asked to read what has been communicated, 

I have found it utterly impossible to decipher it. Not only is the 
thought concealed, but after it has been read to me I lose all recol¬ 
lection of the subject, until again my memory is refreshed by the 
reading. This peculiar effect on my recollection occurred more fre¬ 
quently when the spirits commenced writing; and I have been told 
by them that it was produced by their efforts to separate the action 
of my own mind from their thoughts, when teaching on a subject 
which required several sittings to finish. 

It was necessary at the earlier period of my development that I 
should sit in a circle before my hand could be moved, and some¬ 
times I would sit an hour or more before any perceptible influence. 


94 


INTRODUCTION. 


would be discovered. As my susceptibility increased, the im¬ 
pression. was felt almost as soon as the circle was foimed. No\a I 
am instantly under control the moment the business of the even¬ 
ing has commenced, either with or without the aid of other indi¬ 
viduals. Often, when I am alone in my office, my hand will be 
moved, and I am obliged to abandon every other purpose till the 
spirits have concluded their communication. An incident of this 
kind happened some months since, after I had retired to bed. I 
was awakened out of my sleep by the rapid and violent motion of 
my hand. It was midnight, and I could assign no cause for this un 
usual manifestation, and essayed to throw off the influence by all 
possible means, but in vain. I was compelled to rise and procure 
pencil and paper, and a long communication was written before 
they would permit me again to sleep. 

Another instance of their presence, when I was alone, took place 
a few weeks ago in my office. I had just returned from visiting 
my patients, and had seated myself in a rocking-chair, not intend¬ 
ing to remain but a few minutes. I was scarcely seated, when my 
right hand began to move. In this hand was a small gold pencil, 
which I had just been using. I was somewhat impatient at this 
display of their presence, for I did not know how long I might be 
detained, and I could* spare them but a very little time. I there¬ 
fore pettishly exclaimed, “ Don’t detain me to write now, but show 
me something new.” As if to gratify my request, the fingers and 
thumb were brought together at the ends, leaving the pencil rest¬ 
ing on the ball of the thumb, and the fingers closed, forming a roof 
over it. In this shape the hand was pressed firmly on the arm of 
the chair, so I could not move it. The pencil was then turned 
round several ticues, drawn out from the hand, and lifted up toward 
the-palm, without even a movement of the fingers or hand during 
the whole operation. At this moment a lady, resident in my 
house, who was an unbeliever, happened to come into the office. 
I asked her to watch the pencil in my hand and see if it stirred. I 
also charged her to watch my hand, and to observe if it moved in 
the least. 1 then asked the spirits to move the pencil as before, 
and the same process again took place in every particular, corre¬ 
sponding with the first. Whether this satisfied her or not of the 
presence and action of spirits, I am unable to say. I have her 
corroboration, however, of the fact as it occurred, that it was im- 


I 


INTRODUCTION. 95 

possible for the pencil to have been so agitated by any effort of 
my own. It should be noticed in this connection, that when I am 
alone, as also when in a circle, the manifestation, whether by writ¬ 
ing or any physical display, is entirely free of any participation 
with my own mind, either in the subject taught or in the effect 
produced on my body. 

I reiterate this statement, that it may be understood that the 
teachings revealed by my instrumentality in this book contain 
thoughts, sentiments, and statements differing in toto from what 
were my own views when they were communicated. It will be 
observed, also, that the style and expression of Sweedenborg is un¬ 
like that of Bacon, and while the latter at once plunges in mediae 
res , the former almost invariably commences his teaching with 
some thought individual in its application to the circle. I have 
said the thoughts, etc., of these spirits disagree with my own. I 
mean, the history which they have given of “life in the spheres” 
was opposed to my idea of spirit-life when it had left the body. It 
is unnecessary for me to say, however, that a belief in the ability 
of “ spirits departed” to commune with the living, comprehends 
likewise a belief in the glorious revelations which they have grant¬ 
ed us. But they ask no blind faith in their identity or in their 
doctrines; they have inculcated love to God and love to our race 
jis the governing principle of life on earth and life in the spheres, 
and yet they have left it to our unbiased judgment to decide 
whether they have taught truth or falsehood. 

I have now given a brief history of some of the causes which 
have induced in me a belief in spirit-intercourse. In the language 
of the gentleman whose name is associated with mine on the title- 
page of this work, “ it is not a tithe, not a hundredth part of what 
I have witnessed of a similar character.” No ; I have confined my 
statement to my own experience individually. 1 have omitted the 
many and varied manifestations in which I had no part, but which 
were far more wonderful than any thing I have related. There 
might have been cause for doubt in those manifestations which I 
witnessed through others, but those which were given through my 
own organism compelled me to an admission of their truth, in all 
and every of the phenomena of life there are certain laws that are 
acknowledged as the governing principles which control their mani¬ 
festation. It is the prerogative of the thinking mind to trace the 


96 


INTRODUCTION. 


cause from the effect; that is, to employ its senses, and to judge 
by analogy whether these laws are capable of producing those 
effects said to be consequent on their operation. Our perception 
of sensible objects depends on our senses, and on them we must 
rely. Thus when a limb is fractured by a cannon-shot, the mind 
recognizes the truth of this reasoning. If the hand is plunged into 
the fire, the force of the analogy is sustained, for a ceitain effect 
follows. But are not the same effects produced, whether the arm 
is voluntarily thrust into the fire, or is forced into the flame against 
the will or consent of its possessor 1 ? Is he not just as capable of 
judging of the effect produced in the one case as the other? In 
full possession of my senses, so did I discriminate in the effects pro¬ 
duced on my organism by the spirits who used my arm as the 
medium of their communications. I saw that I was independent 
in every act of life. I could eat when I was hungry, and drink 
when thirsty; I could go and come at pleasure, and in every thing 
which concerned the action of mind or body, my will still main¬ 
tained its independence. 

Reasoning from the facts so abundant in every possible phase, it 
was evident that in one condition I was able to reject that which 
was unpleasant and accept that which was pleasant, but in another 
I was forced to yield my will to a power I felt entirely disre¬ 
garded it. 

In one condition I could not be forced to eat or drink, walk or 
ride, merely because another mind willed I should do so. My own 
volition had something to do in this matter. My tastes and incli¬ 
nations, thoughts and sentiments, were in no wise changed. I was 
identically the same. I could will and act with the same vigor 
that had always characterized my mind or body. The violation of 
a physical law was followed by no new result, and my mind ac¬ 
knowledged its obedience to those same omnipotent principles 
which it had regarded as sacred since it was capable of realizing 
what was the nature of its obligations. There was no new law 
devised for my mental or physical government, for in all my re¬ 
lations with the world I still recognized no new development. I 
was the same ; a reasoning being, just as capable of using the facul¬ 
ties I possessed in deciding whether the manifestations through my 
arm were generated from a psychological or electrical source, or 
whether they were the effect of my own imagination, as I was'ca- 


INTRODUCTION. 


97 


pable of deciding any other question depending on the voluntary or 
involuntary action of my mind or body. I, who in every situation 
of body was free, uncontrolled, was subjugated by this unseen, in¬ 
visible force against the determined resistance of my own will, 
and the positive struggles of my own muscles. There could be 
but one decision to which my mind could arrive when its prejudices 
and educational biases were forced to succumb to the power of 
reason. And when at last the truth opened to my view, I beheld 
in this intercourse of the “ spirit out of the form” with “ the spirit 
in the form” the positive demonstration of the immortality of the 
soul. In the thoughts which they uttered, the glory and might, the 
wisdom, power, and love of our Creator were made manifest. And 
what have they taught us ? They have taught that as the creeping 
thing, impelled by the very impulses of its being, prepares itself 
for perfection, and bursts from its silken tomb with new developed 
form, appetite, and nature, so the spirit, the germ of that form on 
which God has stamped the impress of his own image, springs into 
a new existence when it gives its body back to earth. They teach 
us that man aspires to immortality because it is the birthright of 
his soul; and because in the adaptation of spirit with matter in this 
world God has instituted ceitain laws for their regulation and gov¬ 
ernment, and it is the very observance of these laws which will 
enable the spirit to develop those glorious attributes which its 
Creator has bestowed; that as spirit and matter were created and 
mingled together in this the first stage of existence, it furnishes in¬ 
dubitable proof that there is some end worthy the immortal aspir¬ 
ings of the spirit in its advancing struggles after knowledge and 
goodness. That as the Spirit of God pervades matter everywhere, 
and he is manifest by the works of his hands, it is a rational infer¬ 
ence that matter and spirit are individually developed; and as the 
spirit springs from earth in its search after the indefinable mysteries 
of its eternal home, it finds ready prepared for it the body which 
accompanies it forever. That this intimate association of matter 
and spirit is manifest in all the vital, chemical, and mechanical 
forces at work, from the first organized cell in which the body of 
man is designed, to its maturest development in all that character¬ 
izes it as a sentient, reasoning being. That this being endowed 
with attributes to comprehend its relation to the material objects 
surrounding it, is conscious that there is no degradation in this 

7 


98 


INTRODUCTION. 


physical existence, for it is the first stage of progression in com¬ 
panionship with its spirit, that terminates only when man has be¬ 
come perfect, even as God is perfect. , 

It teaches, that that philosophy which shuts up the inner life of 
the soul, and denies to it the knowledge of its high destiny, fails to 
prove that there is any absurdity in the doctrine of the progressive 
development of soul and body, and utterly fails to prove that 
there is any absurdity in believing that the spirit, after it has left 
this earth, can return to it and hold communion with the friends and 
loved ones it has left behind. They have taught us, that in the 
unutterable longing of the soul to know something about its eternal 
existence, it attracts toward it those spirits who, in obedience to 
natural laws, can commune with us, and impress on us a deeper 
knowledge of the laws of our nature and the designs of God, and 
reveal to us a brighter insight of his love to ourselves, and to every 
thing he has created. And in this reflex of their intelligence, con¬ 
tinually advancing, continually progressing, they show us that the 
worlds above worlds, and spheres above spheres, filled with the 
sentient emanations from the great First Cause, are bound together 
in one harmonious connection of necessity and assistance. They have 
taught us that God is love, that the basis of all his laws, natural and 
divine, is predicated on this divine principle of his nature—that 
the soul which refuses to act in compliance with this law enjoys 
nothing, because ithas voluntarily separated itself from that harmony 
which unites as one all intelligence and all matter, from the rudest 
manifestation to the most perfect development—that happiness is 
only to be attained by fulfilling all those obligations that love re¬ 
quires—that every soul that is out of keeping with divine order 
must remain in the license of a perverse will, forever vile, until re¬ 
stored by the regenerating influences of progression, upward and 
onward forever. 

And they have taught us that beauty and happiness, the devel¬ 
oped holiness of progressive advance, are the essential attributes 
of perfected intelligence, and that spirit everywhere shall feel His 
might within, effectuating its full deliverance from all the grossness 
of matter or sentiment, when the soul shall have worked out and 
perfected its own salvation with fear and trembling. And they have 
taught us, if we rightly receive and improve the opportunities now 
afforded us through spirit-int rcourse, we shall learn the high pur- 


INTRODUCTION. 


99 


poses of our creation and the glorious destiny before us, we shall 
see the rays of light flowing from the center and lighting up the dark 
places of spiritual existence, we shall go to the Source of that light, 
and bear with us that illumination we have received from the truths 
the spirits have revealed, and we then shall understand what has 
been concealed for so many thousand years, the identity of God^s 
design in developing and perfecting spirit, and we shall the more 
readily recognize the truth of this doctrine from the testimony 
offered us by “ things seen and unseen.” 

I have thus given, as briefly as possible, a part of my spiritual 
experience for the past two years ; and it may be allowed me to 
say, that it has opened to my view a glimpse of that world hitherto 
shrouded in impenetrable darkness, and sealed, as it were, from 
mortal comprehension. In the teachings of the spirits, and in their 
manifestations, I recognize the manner in which the Founder of the 
universe revealed himself and his laws to his children on this earth. 
I can now understand how it was that the spirits of the old patri¬ 
archs, purified and perfect, walked with God, and held familiar 
intercourse with the pure spirits from the higher spheres. 

I can now understand how he led them, step by step, and gave 
them line upon line, evermore brightening their desires as they ad¬ 
vanced toward the fullness of time, and revealing to their spirits the 
grand destiny he had designed them. I see progress stamped on 
every aspiration of the human mind, as it is on every part of God’s 
universe—progress from the animal to the intellectual—from the 
material to the spiritual, and bestowed on the spirit set free from 
the grossness of matter, as the highest boon of its Almighty 
Creator. 

Shall the proof of these statements be required, my answer is— 
I know them to be true by the satisfaction they afford to the de¬ 
mands of my spirit, and in the revelations through my own organ¬ 
ism, that the progress of nations, the progress of society, the 
progress of the Christian world, and the progress of man are all 
contemplated in the evidences of Divine law, as vouchsafed to 
man through nature, by spirit-communication, and the eternal 
manifestations of our common Father. 


GEORGE T. DEXTER. 





















t 




' 











• — 

* 

1 






























/ 


















SPIRITUALISM. 


101 


^' Jbcthn 

Monday , April 4th, 1853. 

Through Dr. Dexter, it was written, at his house: 

In the name of God, I am Sweedenborg. 

Does a man know a star because lie seetli the light there- 
of? Sayeth he, The moon burnetii because she casteth a 
shadow? Does not the water bathe the shore of both 
worlds, and is not ocean’s bosom broad enough for the ships 
of all nations ? And yet a star is but one in a galaxy of 
glory in the heavens, and the moon’s light is borrowed from 
a brighter orb than her own mountains. She reflects only 
the light that she borrows. Can you contemplate a whole 
creation, because you see the light of one star or one moon ? 
And can you determine the extent of the ocean, because 
you behold one of its waves? Thus you can as little judge 
of Spirit Manifestations, as you can of the star, the moon, 
or the ocean. Wait and watch; for ere long, what is dark 
will be made light, and what is difficult made easy. Do 
you love your wife or child, and see in them attributes 
which confer happiness? Can you look on earth in her 
beauty, her hills and dales, trees and flowers, and not feel 
as if it was made for your enjo} r ment? Have you ever ex¬ 
amined truly your own hearts ? Do you really desire their 
purity? Are your thoughts the mirrors of your souls? 
Do you sincerely live that your death may be glorious? 
Let each one ask himself these questions to-night, and when 
I meet with you again, you shall hear the truths which it 
is my mission to teach. 


/ 


102 


SPIRITUALISM. 


Stfticnt Cfoa. 

Tuesday. April 5th : 1853. 

Through Dr. Dexter the following was written: 

I come from tlie land where there is brightness and 
beauty eternal. I have come in the spirit of peace, to greet 
you, my friends, this night. Sweedenborg. 

I asked you last night if you desired purity of heart, and 
if you really wished to live that your death might be glori¬ 
ous, I have a motive in asking these questions, for I desire , 
to inform you of the nature of these Spirit Manifestations, 
and as far as you can understand, unfold to your minds the 
hidden mysteries of this new idea. 

Beyond this life, in the bright regions where dwell the 
spirits made perfect, are manifest the glories and attributes 
of God. From that region come I, and my mission is of 
love. My body is bright, and my soul is visible to the 
spirits by which it is surrounded, by reason of its congeni¬ 
ality with them. 

When God created man, he placed, in his material body, 
a soul. When the earth was in its infancy, the souls of 
men were visible to those around, by their affinity or con¬ 
geniality with the souls of others. When, by the increase 
of sin, the soul of man was rendered incapable of manifest¬ 
ing its peculiar attributes, it lost the power of making itself 
felt or visible. But in the world from whence come I, the 
spirit is visible through its material surroundings; and 
thus, too, the spirit-thought is met by a congenial thought, 
and spirits know the truth of those with whom they associate. 

1 do not expect you will understand all my expressions, 


SPIRITUALISM. 


103 


\ 


for, to tell you tlie truth, I shall be obliged to use phrases 
to express my ideas that may appear ambiguous; but, as 
plainly and simply as I can, will I give my views and 
teachings. Profit by all you do understand, and leave the 
rest for after-consideration. 

Iiow beautiful the thought that when God created man 
he placed in his body a living soul, capable of appreciating 
its high destiny, and that this soul looked out from its sur¬ 
rounding materiality, and responded visibly to the same 
affinities in another body ! On this, if you can but believe, 
rests the whole of Spirit Manifestation. 

God has no locality. His presence fills the whole uni¬ 
verse. Far off in the realms of space, where human eye 
has never fathomed, where even human thought fails to 
reach, beyond even the fabulous regions of Satan’s resting- 
place, is the Divine Presence recognized in all the power 
and glory of the Creator’s works, as it is in this little ball 
of yours. 

Say wjiat men may, teach what men may teach, still the 
soul of man is a part of God himself. It lives for ever, and 
has lived since ere the morning stars recognized the glory 
of the Godhead. Man’s material creation w T as as perfect 
as all the rest of God’s works; that is, according to the 
laws of materiality, perfect in the exhibition of all the 
powders, and resources, and capabilities which belong to his 
organism. Man was connected with the world around him 
by his material organization; that is, he was connected 
with the vegetables, animals, and the earth, by the affini¬ 
ties which belonged to his material nature. Thus, his ma¬ 
terial nature responded to the effects or influences of the 
natural w T orld, as when he became influenced in the health¬ 
ful indications of the functions of his body, by causes which 
emanated from the earth, or when his body became affected 
by the conjunction of certain minerals, as in galvanism, or 
by the effect <5f a change in the atmosphere, or by all those 
natural causes which have had and still have so great an 
influence on his organism. 


104 


SPIRITUALISM. 


IIow distinct the influence which exists between man and 
the animal creation! I mean the influence which man 
exerts on this part of God’s handiwork. This influence, 
emanating from man, is but the visible presence of his 
spirit, recognized and obeyed by the brute. And you will 
agree with me, that the spirit of a master mind is often felt 
when swaying a multitude by its eloquence, or controlling 
a turbulent spirit by the power of its own will Man’s re¬ 
lation spiritually with the spirit-world is no more wonder¬ 
ful than his connection materially with the natural world. 
The two parts of his nature respond to the same affinities 
in the natural and spiritual worlds. 

While we admire the harmony and beauty which char¬ 
acterize his connection with your world and the next, wo 
see that by his creation it w T as designed that he should 
understand w r hat that connection was, and that he should 
be able to view' it without fear. 

It would, indeed, appear unnatural if God had created 
man without this special knowdedge, and it would appear 
incompatible with his glory that he should have designed 
a portion of himself to exist for ever in a place of which it 
should know nothing. The very intention of this creation 
(a small one to be sure) was that man should understand 
both life and death, and instead of arriving at a knowledge 
of death, by the fall (if indeed this be true) he lost the 
knowledge of death. It is, indeed, true that a knowdedge 
of death was necessary to an appreciation of life, always 
supposing that the man was pure as his nature could per¬ 
mit him to be. Man’s body was made to die. He was not 
created to live on this earth for ever. It could not be. 
His whole organization would have been changed. His 
material part would have been constructed so as to have 
endured ages of time, and resisted the combined influences 
of natural causes of decay. Therefore you will agree with 
me, that instead of being created ignorant of what was to 
be his destiny, he was created with the knowledge that he 
was to die, and that in his death he w r as to live again in 


SPIRITUALISM. 


105 


that world which his spirit knew to be eternal; and that 
he must have had intercourse with spirits is proven by the 
fact recorded in the Bible, that his nature was pure, and 
that angels visited the earth hourly and daily, and con¬ 
versed with man, and that his spirit could associate with 
them without fear. 




Thursday , April 7th , 1853. 

This evening, at Dr. Dexter’s, and through him as the medium, the 
whole circle present, the Spirits wrote: 

Truth is the sentiments of the heart, without alteration 
from the original germ of the idea. Do you feel, this even¬ 
ing, my friends, that you have both uttered and acted 
truthfully since we last met? Do you feel, have you felt 
any thing but love and good-will to all, and in your special 
acts have you truthfully made your thoughts and acts the 
mirrors of your soul ? Sweedenborg. 


Turn to the last page where we left off when we con¬ 
cluded. 

We did so, and after reading it, it was written : 

If man’s organism were influenced by the various circum¬ 
stances by which he was surrounded, so that even the 
thoughts of his mind were but impressions derived from 
objects around him, so that, for instance, the odor from a 
hay-field would call up a host of memories long buried in 
the caverns of his brain, eliciting by this simple contact of 
the volatile principle of the grass-flower with the nerve of 
.his nostrils a lifetime of associations, some overflowing 
with joy, and as fresh and gushing as when they first oc- 




106 


k 


SPIE1TUALISM. 

curred, and others shrouded in gloom, and o’er the fair 
horizon of the present time shadowing forth clouds and 
darkness—even, I say, if influences like these control the 
action of him through his materiality, and even a blow 
would produce a loss of all consciousness on these very 
subjects which memory called from her storehouse, at the 
request of strong association, how true it is that man’s spirit- 
nature is more closely connected with the spiritual germs 
existent in every form around him !* 

It will perhaps be necessary that I express myself more 
clearly, though writing in English is not, for me, the most 
facile way of communicating; yet, as I may appear am¬ 
biguous, I will say, that I have endeavored to show that 
man in the beginning, possessing both a spirit and body, 
was connected by his body to the material part of creation, 
as the constituents of his own organization would conclu¬ 
sively show, and that the same agencies and causes which 
operated on the like constituent in a rock, would produce 
a corresponding effect on a similar part of man’s body, 
modified of course by the principle of vitality. 

Thus, causes operating on man’s body operated on a 
tree or a horse, as a part of the material creation; and 
the truth of this proposition is manifest in the analogy ex¬ 
isting in the vegetable world with that of the animal world. 
And here I would say, that the principle of capillary cir¬ 
culation, being the same both in animals and vegetables, 
is proof that the same causes control ever nature’s mechan¬ 
ical manifestations, alike in man, vegetable, and mineral. 

I have not entered into the mysteries of this material 


* I asked for a more definite explanation of this language, and it was writ¬ 
ten in answer: 

Why, Judge, how is it that the spirit feels the impress of some great ca¬ 
lamity which is jet in the womb of time? How is it that the spirit recog¬ 
nizes place and person, though to the mind it was impossible that memory 
could recollect, for the eye never before rested on the spot or the man ? How 
is it that in a dream, localities will be presented that are recognized in after 
years, etc. ? By spirit-association calling up in his spirit-part like visions 
or memories connected with the affinities of his spirit-nature. 







/ 


SPIRITUALISM. 10T 

compact, as it would not interest you in the least; but all 
nature responds to my doctrine. In electricity, galvanism, 
in the tides, in the circulation of the atmosphere, in the 
return of the various seasons, and in all the economy of 
life, we witness the powerful influences exerted by the 
natural world on the organic body of man. But while we 
admit this as the first proposition, let us for a moment turn 
our thoughts back to the time when the Spirit of God moved 
upon the surface of the immense space which lay spread 
out in the illimitable distance, when out of its darkness he 
awakened life and light, and from the chaotic confusion 
elicited order and a thousand worlds. Imagine the Spirit 
of the Great First Cause moving in the glory and the 
power of his nature among the germs of suns and worlds, 
scattered through space, and wandering in orbits as eccen¬ 
tric as the very confusion of a beginning. Imagine at the 
mere breathing of his voice, world upon world in dumb 
obedience marshaling themselves in the very orbits which 
that voice commanded. And then from the elements around 
he calls up light and heat, and institutes the laws which 
since that period have governed all nature. Behold! from 
the fartherest verge of this dark space comes gleaming 
through the thick mists a ray brighter than the sun ! It 
flashes and illumines every thing around. It penetrates 
into every particle of matter, and out from the incongruous 
mass it generates that which God has destined should be 
the dwelling-place of a portion of himself—the body of man! 

If this world were alone the abiding-place of immortal 
spirits, we could imagine how much more beauty God would 
have lavished upon its formation, and how much vaster 
would have been its proportions. But beyond the vision 
of the most powerful telescope there are worlds filled with 
, spirits whose birth is forever and ever. They know no 
death, and yet are organized with bodies suited to the worlds 
in which they live. 

Surrounded by the very presence of the Creator, even in 
a more tangible form than any of which we have any con- 


108 


SPIRITUALISM. 


ception, they inhabit worlds more beautiful than the poets 
have painted heaven. There is no necessity tor labor, for 
the purity of their nature renders all effort for sustenance 
unnecessary. The temperature is alike in every portion, 
so adapted to the condition of their bodies that the atmos¬ 
phere confers additional beauty on their complexion, and 
gives such a radiance to the glowing colors of the landscape, 
that were mortal to behold it, he would exclaim, “This is 
indeed the gate of heaven!” 

It may have been, that before this world, or the planets 
and bodies by which it is surrounded, were created, these 
worlds were created. I am not positive as to this, but I 
am impressed with the idea that our earth is one of the 
latest creations of God. And I am impressed, too, to say, 
that the inhabitants of these worlds are of a higher creation 
than are the inhabitants of your sphere. They are more 
beautiful in their proportions, more glorious in the mani¬ 
festations of their souls, and have a closer affinity with God. 
It was from the creation of these worlds that the Creator 
determined to arrange out of the chaos around, a world or 
worlds which should do his justice credit, and his mercy 
and love receive the praise forever and ever. 

It was thus that God created man with a body to conform 
to the natural system around him, and also with a spirit to 
appreciate that he was created by a Spirit with whom he 
was eternally to dwell. 

The spirit which enters the body of the child on being born 
is the principle or germ. It has not existed previously in a 
sentient form, but has existed, as a principle, from the begin¬ 
ning. So intimately blended are the two, both body and 
soul, that the one was created to grow and expand with the 
other; and though a child may die, yet the spirit grows and 
expands, and assumes very much the character here, which 
the full-grown man would have occupied on earth. 

I think I can not be mistaken, that the child which has 
never been impressed with external natural effects, does not 
receive the soul which was destined for that body, but the 


SPIRIT U. A LISM. 


109 


germ enters a new body. The principle or germ constitut¬ 
ing the soul has no more to distinguish it than the human 
embryo has, and neither has the soul any particular body 
designed for it. The soul when it enters a body, does so 
the moment that body acquires natural mortal vitality or 
life. It grows with the body, and assumes its shape, form, 
appearance, and sex; and this it is which distinguishes, in 
my opinion, the sex of the spirit; which, if indeed eman¬ 
ating from one source, could not be divided into sexes, but 
must exist as a principle in oneness of form and substance. 

The development of the body, either as male or female, 
determines the sex of the soul; and as we pass through many 
transformations in our passage to heaven, that sex the body 
of the soul always maintains in whatever state it may ex¬ 
ist, until it is united with the source from which it emanated. 

The return of the soul to the source from which it eman¬ 
ated does not suppose it necessary that the Godhead should 
absorb it within itself. This would be incompatible with 
his nature ; for while the infinite and numberless parts into 
which this principle may be resolved does not detract from 
the power of the Almighty, it adds to his majesty, his 
glory, and his praise. And as each germ possesses special¬ 
ity, its separate existence is only in accordance with the 
nature of his laws, which may be termed Progression. Good¬ 
night. 

After that was finished, we were talking among out selves as to when 
we should meet again, and the Dr. wrote : 

I should like to meet as often as two or three times a 
week, but as I can not expect your miserable weather will 
always permit you to visit when you make appointments, 
and as your business will not always allow you to spend two 
or three evenings a week, you may set your own time, and 
I will try and be with you more or less of the evening or 
day time. 

Judge E., this is a great question, and the Dr., though 
a doubter, is really desirous of arriving at truth. How, 


110 


SPIRITUALISM. 


therefore, more may grow out of your meetings than you 
now may suppose. As the oak from the acorn, so perhaps 
heaven and eternal joy from the investigation of spirituality. 
So I want you to go hand and hand with him and the rest 
of the circle. 

Mrs. Dexter, your heart will indeed be gladdened with 
food which will satisfy your soul. Your thirsty spirit shall 
drink from gushing fountains of pure knowledge, and your 
whole nature shall rejoice in a freedom from the bondage 
of error or prejudice. 


Sntion Jfntr. 

Friday , April 8th , 1853. 

This evening Dr. Dexter called to see me on business. After we had 
got through with that, and were sitting alone in my library, we got 
into conversation as to the communication of last evening at his circle. 
We both soon felt the spiritual presence. He heard rappings, and his 
chair was moved. Directly his arm was affected in a different manner 
than was usual, and he sat down to write, as he was conscious, undor 
an influence other than that he had before felt. And we had the fol¬ 
lowing communication: 

i 

I desire to say to you to-night a few words in regard to 
the same subject on which Sweedenborg has been teaching. 

Bacon. 

•The idea of spheres is but imperfectly understood, and 
the statements on that subject received and recognized as 
true, are so but in part, as spirits know but little of space 
beyond the sphere they occupy. Spirits, after leaving the 
body, are conducted to localities adapted to the capacities 
and the condition of their minds, in reference to education, 
society, and progress. Thus, a highly educated mind—one 



SPIRITUALISM. 


Ill 


familiar with all the knowledge of the schools, of strong 
desires to understand the laws of nature, and of an affinity 
with the purity and attributes of the Creator—is conducted 
to a globe or planet adapted by its locality and formation 
to develop the properties of his mind to an approach nearer 
to the plane where the Spirit of God is most manifest in 
11 its power and glory. For though God has no special 
abiding-place, yet he is more distinctly manifest in some 
localities than in others. Thus the planets mentioned last 
night as the abodes of those who never die, are selected as 
their residence by spirits whose lives on earth correspond 
with the nature of the inhabitants of those globes. 

It is not unnatural to suppose that God’s laws must be 
equal in their effect; and it w'ould be incompatible with 
his nature to conclude that he places a pure spirit in daily 
and hourly contact with other spirits, whose minds, in 
their operation and action, are opposed to his own. Thus 
to place a good and a pure spirit in a situation where it 
would retrograde, would be incompatible with the primary 
law of creation —Progression. How can a pure mind de¬ 
rive any pleasure from communication with an impure 
mind ? And after the death of the body, the spirit has a 
loftier aspiration for the good and true, a stronger desire 
to develop the germ of its nature. It is in compliance with 
this law that localities are selected in which the attributes, 
desires, and characteristics of the spirit may be more dis¬ 
tinctly developed. All good and pure spirits, therefore, 
do not reside near this-earth, if, indeed, anywhere near it. 
Some reside millions of miles distant, others on planets 
near the earth, but all assume the characteristics of the 
inhabitants of the planet or globe in which they are to 
reside. 



I inquired whether their locality was not governed by the affinity 
between their characteristics and those of the inhabitants o f the planet 
where they went to reside ? 

It was answered: 

Certainly. Spirits, or rather bodies, are born in other 


112 


SPIRITUALISM. 


planets, and it is this influence, both natural and spiritual, 
which guides the designation of the residence of bodies 
born on earth or other globes, as well as the locality of 
spirits after death. 

I inquired if those who thus died here, and went to other planets, 
were there born again into the bodies of those planets ? 

It was answered: 

A man who has lived on earth until old age, who has 
cultivated his mind and desires, dies. 

Now, in proportion to his spiritual development does 
his spirit seek that place in which he will meet with cor¬ 
responding circumstances, which will assist him in accom¬ 
plishing the more intense action of his mind, caused by 
the loss of his grosser part, or body. 

When he arrives at the place of his residence, his body 
assumes the characteristics of the inhabitants of that place, 
whose organization is, of course, more ethereal and spiritual 
than if born on this earth. As spirits do not all possess 
the same degree of purity of nature, they, of course, must 
seek a like congeniality of organization, desires, and attri¬ 
butes. 

Many globes, spheres, or planets contain inhabitants of 
far inferior organization to man. 

But this affinity is a paramount law in every department 
of nature. The dog will exhibit his affinity for one person 
in preference to another; and substances exist in nature 
whose affinities are so strong that they unite or attract 
toward each other, even when mixed in the most minute 
quantities. 

I have not time to write much, but I give you these 
ideas in order that your researches may be made more 
satisfactory under my friend Sweedenborg, at the Doctor’s. 
Ponder on these thoughts, and examine w r ell every raw 
material, natural or divine, and you will find I am correct. 

Bacon. 

After this had been written, the Dr. and I read it over, and were con¬ 
versing about it, when suddenly he wrote: 


SPIRITUALISM . 


113 


In regard to my identity, I have to say that you can 
judge whether or not it be Lord Bacon by the truth of my 
teachings. Now, in order to arrive at a solution of this, 
you have only to compare my statements with the laws of 
nature. I can not tell you any thing opposed to God’s 
laws, which conflicts with your knowledge of their influ¬ 
ence, that you would be willing to believe. And if, after 
just and due reflection and examination, you find that what 
I have said corresponds with your own knowledge of the 
truth of natural laws, then believe that I am Bacon. 

We had not been saying any thing as to his identity, and l remarked 
that I had not doubted it, but the Dr. said he had, and so the teaching 
was to his unuttered and to me unknown thought. 

I remarked that I supposed his meaning was, that if we found him to 
be truthful in other respects, we would of course regard him as such in 
reference to identity. And I said that reminded me of a law maxim 
with which he had once been familiar, and I wished him to write it, as 
greater evidence to the truth. 

And it was written: 

I don’t know that I can read exactly your mind, but I 
think it is, that you are bound to believe every thing to be 
true until proved false. 

I said, No, that is not it, but a law maxim which is the converse of 
your proposition. (I had in my mind, though I did not speak it. the 
maxim, Falsus in uno^falsus in omnibus.) 

He wrote: 

Do you not know that when you try this test you set on 
the Doctor’s mind itself to solve the question ? 

I replied, Yes, I see I do; but still I thought it might be satisfactory 
to the Dr. if he would write it. 

It was answered: 

That would be the argumentum ad rem, truly. But I have 
not thought of earth’s law for past a century. I am study¬ 
ing the higher law of God now in spheres where there is 
no other interpretation than that given by spirit. 

After some further conversation between the Dr. and myself, this was 
written: 


8 


114 


SPIRITUALISM. 


You will recollect some years ago, when you first com¬ 
menced your duties as Judge, that in a case under your con¬ 
sideration how much trouble you had to satisfy your mind 
that you had arrived at a just conclusion, and how sud¬ 
denly your mind at last arrived at what you thought was 
right ? 

I remarked, I did not remember the incident, and asked if he could 
recall the case to my recollection ? 

It was answered: 

In a case, I think, of a will or property passing from one 
person to another. You will recollect. The nature of the 
evidence was very conflicting, and on retiring one night, 
your mind was suddenly enlightened as to the true bearing 
of the testimony 

I said I yet did not remember the case very distinctly. But supposing 
it to be so, what then ? 

It was answered : 

I impressed your mind, as I am frequently with you, and 
have been for years. 

I then inquired, Why have I never known that before ? 

It was answered: 

For very good reasons, which I am not yet permitted tc 
explain, but by my fruits ye shall know me. 

Again, while the Dr. and I were talking, it was written: 

How, when you were in the prison, did you not, when 
you prevented that man from being whipped, feel a sudden 
action of your mind unaccountable to yourself? Why can’t 
you recognize my impression ? Have you not lately had 
some ideas even on the nature of your own duties as Judge, 
such as you never had before ? 

I remarked that I did not know exactly to what he referred. 

And it was written : 

I mean the laws by which you arrive at results, and that 
oftentimes the laws made by man were ineffectual in ac¬ 
complishing what they were intended for? 

r 


t 


SPIRITUALISM. 


115 


I replied, Certainly. I liad so much learned to disregard the old rules 
and precedents when they stood in the way of substantial justice, that 
it had perhaps established such a character for me. 

I then asked the Dr. if I had ever related to him the incident in the 
prison alluded to ? And I went on to tell him that when I was President 
of the Board of Inspectors of the State Prison, at Sing-Sing, whipping 
prisoners was the common mode of punishment. I was very averse to 
it, and never witnessed it, but felt that it was my duty, however painful, 
to see what it was which I thus tacitly, if not expressly, sanctioned. 
That accordingly, one day, seeing a man tied up to the whipping rings, 
and surrounded by the officers prepared to flog him, I had approached 
them to witness it, and while I was inquiring of the officers what was 
his offense- 

I had proceeded thus far in my narrative, when the Doctor’s hand was 
suddenly affected, and he wrote : 

Pray tell me, if his exhibition of feeling is not evidence 
of the affinity of his nature with the bad feelings of the 
minds of those who were preparing to whip him ? and if 
this is not proof of my teaching ? 

I resumed my narrative—that after I had learned what his offense was, 
I moved off a short distance, so as to witness the punishment. And the 
prisoner, who had evidently looked upon my approach with hope, gave 
up his hope, as he saw I did not interfere, and with a diabolical look, 
exclaimed, u Whip away, it has never done me any good yet, and will 
not now.” I immediately said, “ Then don’t whip him. He knows best 
whether i*. will do him good or not. Take him down, and we will think 
of something that will do him good, for we do not whip for any other 
purpose.” And I had afterward so dealt with the man. that without 
whipping him, a wonderful change was worked in him. 

Monday , May 23, 1853. 

P. S.—This evening, in my library, the Dr. and I being present, with 
Mr. and Mrs. Sweet, we resumed our task of revising our notes of Lord 
Bacon’s teachings. 

We asked questions, and received answers as follows: 

You say spirits know but little of space beyond the sphere they oc¬ 
cupy. Does that mean below as well as above ? Are some spirits car¬ 
ried straight through the lower ones, or what I. T. Hopper called the 
sphere of remorse, to their proper place t 

Of course they know all about the sphere through which 



116 


SPIRITUALISM. 


they have passed. It refers to the sphere beyond. As they 
are indeed pure, they are carried through the spheres, till 
they arrive at those bright ones, which are next door to 
the celestial spheres. But there are only a few, a very few, 
who are so happy. 

Are there some who have no duties in respect to the spheres below 
them ? 

No. 

Can a spirit know what is below if he pleases ? 

Certainly. 

Are some so ignorant of what is above, as to suppose themselves in 
the highest heaven ? 

Yes. Why, there are spirits who imagine that heaven 
can only exist where they are. They are not wicked. They 
are good ; but they suppose, from a kind of vanity, that 
the place where they are must be holy ground, from the 
ideas which they learned in life, and which it will take 
many, many years to eradicate. 

Is our earth the abiding-place of spirits from planets, where beings 
inferior to us dwell, and also from planets superior, where some of the 
inhabitants sink below the level of their native world to that of ours? 

In answer to the last part of your question, Yes. To the 
first part, No. Their own abode is bad enough. 

But, I mean the abiding-place of those who are on their way ascend¬ 
ing from such inferior planet ? 

I understood you as sent to your earth as a sort of punish¬ 
ment. However, I think, if they stay here at all, it is but 
comparatively a short time. 

Why is it natural to suppose that God’s laws must be equal in their 
effect ? 

Because in every department of nature there is no struggle 
to deviate from the ordained condition instituted, except in 
the action of mind. Nothing in life, organized or unor¬ 
ganized, evinces any disposition to rebel against the state 


i 


SPIRITUALISM. 


117 


in which its attributes can be exerted. But mind, which 
can reflect on the circumstances which control or influence 
it, is oftentimes disposed to question the condition, the re¬ 
sult of those circumstances; but the equality of the effect 
is observable in the certainty of the action, and that no de¬ 
viation takes place as a law. 

Why is it incompatible with His nature to place a pure spirit in con¬ 
tact with others opposed to it ? It is done on this earth all the while, 
and why not with you ? 

If God places all kind of good and bad spirits together 
on this earth, certainly the good do not seek the society of 
the bad, and vice versa. Therefore, to insure the happiness 
of the good, it would be incompatible. 

You say, “to place a pure spirit where it would retrograde, would 
be incompatible with the primary law of creation.’ 7 Yet it is done here 
all the while, and why not elsewhere? 

No. It can not be done here, or elsewhere, for a pure 
spirit can not be so situated that it will not progress; but 
to place a pure spirit in a situation wjiere it would retro¬ 
grade, would conflict with the nature it derived from God 
itself. If it could not progress, what would become of it? 
No spirit, even the vilest, can be placed in a situation where 
it is impossible to progress. 

You say, “ it is the condition of the spirit, after death, which governs 
its selection of an abiding-place, and that it is the same influence which 
governs the birth of beings in that place.” Now, is it true that some 
spirits, on entering the embryo, are more advanced than others ? 

This question is answered simply thus (though the text 
is somewhat obscure): The condition or state which char¬ 
acterized it, when born into the spirit-world, not the spirit 
born with the embryro. I would say, that to suppose the 
spirit, when first, given off from God, was evil, would knock 
away the whole of the foundation of our teachings. No. 
I do not mean so. This I mean: It is this affinity which 
governs the selection of the spirits born in those good 
spheres. Where their material nature is less gross, they 


✓ 


ns 


S PIIJ I T UALIS M . 


possess the ability in consequence, of rising faster than our¬ 
selves ; but it is after their birth, not before. 

You say u affinity is a paramount law of nature.’ 7 In this life it does 
not have full swing, the circumstances which surround us prevent it. 
Now, may not, and do not, circumstances in the next stage of existence 
also prevent in a greater or less degree ? 

Yes, in proportion to the ethereality of organization. 

You say you u can not tell us any thing opposed to God’s laws which 
conflict with our knowledge of their influence which we would he will¬ 
ing to believe.” I don’t understand this. 

Why, suppose I told you the sun rose out south , what 
Avould you say ? 



Stdiutt Jfbt. . 

Thursday , April 14 th, 1853. 

At Dr. Dexter’s this evening, all the circle present, and through his 
hand it was written: 

I am here. I salute you all in the name of God. 

SwEEDENBOKG. 


I mentioned that the spirit emanated from one source, 
which was God, or the universal germ. This germ has 
neither sex nor speciality, but being implanted in the em¬ 
bryo, there-assumes the characteristics of the body which 
is to be developed. The exact time when the spirit is 
introduced into the embryo is not yet known, but the em¬ 
bryo must possess sufficient vitality to permit the develop¬ 
ment of both spirit and body. Life is distinct from spirit, 
and the union of the two is not understood, even by spirits 
of a higher development. 



SPIRITUALISM. 


119 


But the embryo must possess sufficient of life* to main¬ 
tain the spirit connection; thus when the spirit enters the 
embryo there must be vitality enough to maintain an equi¬ 
librium of the two forces. The sex of the human or ani¬ 
mal is not determined at first, but there is a stage when the 
stronger vital forces direct the development, and thus 
characterize the sex. Now, when a child dies free from 
sin or impurity, it is taken by spirits of some near relative 
and conducted to a sphere where the spirit will be developed 
according to the primary law regulating spirits.f It is 

* Here there was a break, during which was written as follows: 

I feel a necessity to say that there is no need of doubt in any thing which 
takes place under the teaching of spirits. Every thing which is now taught, 
apparently irreconcilable, will in time be made entirely to correspond with 
apparent and manifest facts visible to all, and so contrived as to be percep¬ 
tible in every respect to the comprehension of all who choose to investigate. 
Therefore, let not your minds be troubled. In good time the spirits will 
reconcile every incongruity, and make that which is dark, light. 

I remarked he was speaking to the Dr. It was written: 

No. I speak to all. Yet I do desire to convince the Dr., but I want also 
to assure you, my friends, that there is more of truth in every thing that is 
told you of spirit than your understandings would be willing to admit, from 
the seeming incompatibility. 

f On another occasion, more than a year and a half prior to this, and 
through another medium, I received this teaching on this subject: 

Those who die in infancy grow up to manhood, and are instructed in the 
spirit-world in those things which they ought to have learned here. It is 
a misfortune and a violation of a law of nature to die in infancy, because the 
object of their first stage of existence is thereby thwarted v 

In the spirit-world infants are placed in a sort of intermediate condition 
between the lower and higher, and they are attended and taught by superior 
spirits. They are never without such attendance, an 1 although they are 
carefully instructed, yet their condition is in some respects unfortunate ; 
for, though by their early death they escape the physical sufferings of this 
sphere, yet that very ignorance of our sufferings takes away from them the 
capacity to enjoy the happy change which they would attain if they remained 
here till maturity. They know nothing of the contrast between that stage 
of existence and ours, which adds so keen a zest to the enjoyment of those 
who depart from this sphere after having experienced all its sorrows and 
sufferings. 

Another disadvantage is, they never have many of the feelings and emo¬ 
tions which a longer continuance on earth would have taught them, and 
which enter much into the happiness or misery of the next state of existence 



120 


S P I K I T U A L I S M . 


placed under the teaching of individuals who are specially 
charged with the education of children, and thus they are 
taught all the primary knowledge necessary and suitable 
to their young minds. Spirit is, of all organized beings, 
more susceptible of impression than the most refined ma¬ 
terial organization; and thus it is that even in the strongest 
bodies, capable of resisting the effect of the most potent 
causes, there is often the greatest yielding. And when in 
a state of entire immunity from animal influences the child 
is taught by spirits pure and developed, how great must be 
its progress! They do not increase faster in size than chil¬ 
dren on the earth, but the proportionate development of 
mind, or, as we spirits term it, internal, is beyond com¬ 
parison. 

They soon are capable of appreciating and understanding 
some of the laws of God which affect nature ; and, as their 
ideas are not mixed or amalgamated with the crudities of 
animal organization, they are more clear and comprehen¬ 
sive than even those of some spirits who have been in the 
spirit-land for years. 

They have a just idea of God and his connection with all 
creation, animate and inanimate, and as they are neces¬ 
sarily pure, their affections are manifest in their attachment 
to the friends and relatives on earth. Little children have 
often special missions confided to them, and are often sent 
to earth to perform offices and duties of a high character— 
for spirits are not judged by age, but by purity. It is a 
law here, that pureness of mind is certain evidence of 
ability; for the spirit who can love God without guile, can 
also understand all the laws which bind man to man, and 
those also which God has established for the government 
of the same. Little children are selected to accompany 
their parents during their stay on earth, and the mother is 
often surrounded by developed spirits even of those chil¬ 
dren whose birth she had not numbered with those living 
or dead. And when in some dark hour of trial, when the 
hopes and anticipations of life have been blasted, when the 


SPIRITUALISM. 


121 


mother is struggling under an affliction worse- than death— 
that of a drunken husband—or when left on earth without 
husband, with children surrounding her, and she striving 
to support and educate them, or when from some cause 
the bond which binds husband and wife is sundered, then it 
is that the spirits of their children are sent to earth, clothed 
in forms of dazzling beauty, and gifted with powers to 
soothe and calm the troubled spirit of that mother, gently 
and yet serenely instilling hope, where before was dark 
despair, and raising the drooping heart to look with confi¬ 
dence and trust to God, who is a husband to the widow 
and a father to the orphan. 

And here let me remark, that when yo t say that time 
blunts the shaft of sorrow, you mean what I know to be 
true, that little spirits delegated for this especial office so 
impress the mind of the afflicted, so charge it with the pro¬ 
perties of their own nature, that gradually the mourner 
loses the poignancy of his sorrow, that by-and-by it is like 
a troubled dream. 

We were now desired to ask questions, and in the course of the writing 
on that subject, it was said : 

There are in an inharmonious circle elements of the 
same character which exist in a volcano—that is, a strong 
disposition to explosion. Now I purpose to give you a 
history of these manifestations, but I find the subject so 
broad that I shall diverge ; but it will all come out. It \ 
may take weeks. The teachings I give you will be inter¬ 
esting, on more accounts than the mere telling you about 
the spirit-intercourse, and therefore I want you to ask 
questions to assist in getting at my meaning, etc. 

Mr. Warren asked if he had rightly understood the«other night that 
the soul did not enter the body until after it was born ? And it was 
answered: 

No. When there is sufficient life or vitality to maintain 
a balance between the spirit action and the material action, 
then the spirit enters the embryo; but even then it does 


122 


SPIRITUALISM. 





not always occupy that germ. It sometimes, from the 
death of the embryo, returns and occupies some other body. 

I made this inquiry: As you say man is connected to the material 
world by his body, and to the spirit world by his spirit, why is it that 
the former and its influences are^so much more perceptible to the mind 
than the latter ? Is it owing to what I may call the fall of man ? That 
is, his descent from the original purity in which he was created, and his 
being tainted by the education and circumstances which surround him? 

And it was answered: 

That spirit-perception in the ancient days was clear and 
distinct, I believe, and think I know. How., what you 
consider the fall of man is only the great change in his 
mental and material nature, produced by the increase of 
numbers, the wants and necessities which arose around 
him, the occupation of his thoughts with the circumstances 
of his material life, and the entire direction of his mind 
from spiritual things to subjects of earth. When there 
were few persons on earth, and the spirit-intercourse was 
frequent, of course the minds of men were directed to 
spiritual things; but when the world was more thickly 
peopled, then it was that the necessities of life compelled 
man to work, to develop, to invent, to construct, and these 
occupations prevented that freedom of spiritual communi¬ 
cation which existed previously. 

But man has never lost that inherent property. This is 
proven by the erection of temples among the earlier Pagans, 
and churches among Christians; and even among savages 
scarcely elevated above the brute, there is always worship 
of some kind of spirit, which, they believe, is either good 
or bad. 

Spirit seers existed in all ages; and were man now less 
engaged in things of life, he would, in his present state of 
progression, see spirits without trouble, and talk with them. 
As it is, the ascendancy of spirit over mere materiality is 
one reason for the spirit-intercourse of the day. 

Mr. Warren then asked if spirits who left this earth at death visited 
other planets ? 

It was answered: 


I 


SPIRITUALISM. 


123 


Certainly. If you can limit the space surrounding this 
earth, and measure the limits of spirit-world by circum- 
sciibed lines around this earth, then can you force spirits 
to remain attached to earth for ever; but the limit of 
spheres has no end, no side, no center. They are like 
God, fathomless and forever. 

It was inquired, Have you been to other planets ? 

I have, but not to remain. My mission is on earth. 
God in his wisdom has placed me here to do what I have 
to do. I think you, Mr. Warren, misapprehend what I 
said, for I have written through the Doctor’s hand many 
times before this. 

Spheres or circles, as I understand them, mean locations 
in circles or orbits of globes where spirits go. In the earlier 
days of these manifestations, there were many forced inter¬ 
pretations given to statements made by spirits, which often 
assumed the color of the belief of the individual, not from 
design, but from impression, and consequently often a 
blending of truth with error was the result. ]STow, I know 
that spirits do go to other planets. The soul is a Cosmop¬ 
olite amid the eternity of worlds. And is it strange 
that it should select an abiding-place where it can be most 
happy ? 

Mr. Warren here and elsewhere, during the teaching, remarked touch¬ 
ing former teachings on this subject and the subject of the spheres. 

It was written: 

If you will affix a limit to the second sphere, it might 
seem that you were true. But, Mr. Warren, God’s uni¬ 
verse is not so contracted as to confine the millions and 
millions of spirits who die yearly, around this little inferior 
earth. The second sphere embraces not only this earth, 
but many worlds, and to each of the globes in this circle 
do spirits most adapted go. Some are confined to earth, 
many good spirits from missions of necessity; but the 
seventh sphere is among the orbs where the presence of 


124 


SPIRITUALISM. 


God is most manifest. And the gradations or steps until 
this point is reached, are in circles of worlds, not miles. 

During the evening I inquired, Can you at all times, when you thus 
direct your attention, read my thoughts ? 

It was answered: 

I am here. Bacon. 

Sweedenborg is not with you, and can not therefore read 
your mind, but I can—not every thought; but when I am 
with you, and your whole system is passive, I can read it, 
but not distinctly, I mean not every thought, but enough 
to understand their direction and the subject. 

Mr. Warren remarked that it was necessary to articulate the thought, 
either externally or mentally, to enable them to read it. I thought that 
was not necessary. 

Yes. There is no difficulty in reading the mind without 
articulating words. Thought is articulation ; it exists before 
the words are formed. And it is this interior thought we 
get at, not mere words of thought. 

I want to say, Judge, that I do not differ from Sweeden¬ 
borg in his teachings, although he will explain my ideas in 
a different manner from myself. As he has said, though 
there may be apparent discrejDancies, ye.t the germ of truth 
will be made plain when you arrive at the end. 

I shall like to see you at your house, and will inform 
you of the time. Good-night. 


SPIRITUALISM. 


125 


uibii 


n. 


Sunday , April 17 , 1853 . 

At Dr. Dexter’s, the whole circle present, and through his hand it was 
written: 

It were best during our meetings to defer all matters of 
discussion until after the subject shall have been finished. 
There is nothing that retards the magnetic influence so 
much as any clashing upon the doctrines taught. Time will 
show you all, that many things supposed to be true will 
appear problematical at least. Let not your hearts be 
troubled. In truth and love come I, and I salute you all 
in the name of God. Sweedenborg. 

I mentioned, I think, in my last lecture, that the develop¬ 
ment, both spiritual and material, of the present generation 
was one of the causes of these phenomena which so con¬ 
fuse and perplex the wise. 

Those of you who are investigating this subject, from a 
desire to arrive at truth, I trust will follow me through my 
reasoning, eschewing what you do not at present under¬ 
stand, and reflecting seriously on what appears plain and 
reasonable. 

What the nature of all the concurrent causes was, which 
influenced this manifestation of spirit-communion with 
material organization, I can not pretend to say ; but that 
they were by no special direction of the Creator, I am sat¬ 
isfied. All of you must be convinced that the age and 
the race are far in advance of their antecedents ; that the 
mental development of man has in fact placed him but 
little lower than the angels, in the adapting of all circum¬ 
stances to the improvement of his condition, and in the 


126 




SPIRITUALISM. 

exhibition of those properties which evince his genius, his 
power, ancl his will. 

There are operating on all nature certain causes which 
produce a tendency to decay, a sort of connection with 
death (if I can so say), which is apparent both in the char¬ 
acter of his mind, in the expression of his feelings, and in 
also the impression of his senses, as w r ell as those develop¬ 
ments which affect the constituents of which his body is 
composed. 

The soul of man, shrouded as it is in this gross covering 
of clay, has its innate and peculiar yearnings for some def¬ 
inite idea of what shall be its condition after death. 

Now this, in my opinion, is proof of what I have before 
said of its spiritual affinity with the other worlds. Can it 
be conceived, that as out of dust God formed our bodies, 
the connection with the whole, of which that dust w T as a 
part, was not as intimate as if he had constructed the same 
body from half a hemisphere ? And if, indeed, he breathed 
into his nostrils the breath of life, and he became a living 
soul, is not the relation as distinct too, as if he had molded 
a spirit specially for this purpose, or chosen one from the 
location where his attending spirits were inhabiting ? But 
this is the mere illustration of a principle. 

That there was a first man specially and particularly cre¬ 
ated to occupy the garden of Eden, is opposed to all my 
belief of what the character of God is, and ever has been. 
And here let it be understood, I do not teach any thing op¬ 
posed to the action of God in all his dealings with man. 
No ! To confine God to the formation of one man, ready 
made to his hand, can not exemplify the power of the Cre¬ 
ator, for if that Creator had established laws for the work¬ 
ing of this globe, he must have adhered to their principles, 
as he himself could not have been their first violator. Now 
do you suppose there is any difference in the birth and 
growth of animals and of man ? And is there any account 
of the creation of any animal as man was created? Now 
this man was created as were we all created, from the same 


SPIRITUALISM. 


127 


causes, and their action has not been changed or altered 
since the world was fashioned. Therefore, as I must illus¬ 
trate my teachings by material facts, was the material con¬ 
nection definitive and perpetual. And it will always 
remain so, until the development of man’s interior shall 
have rendered this connection useless—when the under¬ 
standing shall have become so perfected, and the relation¬ 
ship with spirit so common, that the material affinities will 
be absorbed in the overwhelming attributes of the soul. 
Now the effect of progression, both mental and otherwise, 
in this world, from the action of the spirit-affinity, is felt 
and reciprocated in the spirit-world ; as no advancement 
in the design for which we were created can be accomplished 
without a distinct and particular participation in the con¬ 
dition of those spirits who have left this body for that lo¬ 
cality. Thus, when any great advancement in this life is 
made, there is a corresponding advancement in the mental 
progress of spirits, that is, in the effect which was produced 
on the mental condition of man. For instance, when steam 
was applied to the purposes of life, it opened a channel for 
man’s faculties to develop themselves, far more broad and 
interminable than had been presented to his mind for cen¬ 
turies before. This had a peculiar influence on the spirit- 
world. While it expanded the minds of men and elevated 
their condition, it removed many obstacles to the free ac¬ 
tion of spirit-connection, which had theretofore existed. As 
when two minds are simultaneously impressed by any sub¬ 
ject, a congeniality is established, and the interior is mu¬ 
tually attracted on earth, so a step made in the advance of 
spirit-life on earth attracts the same characteristics in the i 
other world by the action of the principle of like attract¬ 
ing like. Thus was the communication, which the rust of 
thousands of years had blocked up, partially opened by 
this development of man’s genius. 

Not only does the prime cause facilitate this connection, 
but any thing which has a tendency to open the resources 
and faculties of man’s mind serves to contribute to this 


128 


SPIRITUALISM. 


object, as tlie sun’s rays to the seed which is buried in the 
earth, warming, fostering, and germinating. When the 
earth was buried in the obscurity into which prejudice, su¬ 
perstition, and so-called religion had plunged it, there was 
but little spirit-connection with man ; the telegraphic wires 
did not operate freely—there was no common sentiment on 
which a communion could be established. The mind was 
contracted, devoted to the caprice, the dictation, or the im¬ 
perious will of another. Men either could not or would 
not think. They shut up within their gross covering the 
key which would have unlocked the mysteries ol both 
worlds to the view. 

But every age has had it epochs, and when there has been 
one step in advance on earth, we spirits have been com¬ 
pelled to try and make ourselves felt. We have often failed, 
and though an occasional spark has glimmered in the dark 
surroundings of thousands of years, not until this period 
was the way fairly opened for us to walk. 

Every age has had its trial, but we have failed to institute 
any special connection with this earth. The advance made 
by man, while it removes prejudice, gives the spirits a 
chance of acting in accordance with the law of affinity with 
man’s spirit. 

When the first communication with man was made I can 
not say. Every age has had its epoch; every age has borne 
witness that the spirits have had connection with man. The 
law of affinity is the prime cause in this connection, but the 
process is this : I, for instance, visit your family. You sit 
in a circle. Now the material constituents of which the 
body is composed are alike in the bodies of men. And 
when you sit in a circle, an equilibrium of the magnetic 
forces is established, for electricity or magnetism exists in 
every thing on earth, either in one condition or another. 
When by sitting, the. equilibrium is established, then some 
one is selected whose nervous system is most easily con¬ 
trolled by the exercise of our will. I stand near him, and 
finding out what part of his nature is most harmonious with 


SPIRITUALISM. 


129 


my own organization, I place myself in direct connection 
wfith that part. I have the power to find out or select what 
that is, and where it is. When I have found it, by placing 
myself contiguous, or in direct contact, I establish a con¬ 
current simulation with his nervous system, and thus have 
control of the faculties of his body as well as the infiuenc- 
ing and reading of his mind. 

When the circle is fully organized, there is a condition 
established which is characteristic and peculiar. It is a con¬ 
dition in which the nervous system is opened to impressions 
material and mental independently. The affinities are ele¬ 
vated and more active, and the material condition is mag¬ 
netically concurrent with our own. 

Mr. Warren inquired if man was the product of the gradual progress 
and development of the creation below him, as is maintained in the work 
called u Vestiges of Creation ?” 

It was answered: 

I can’t tell. It is so far back, our oldest inhabitant here 
would probably not remember; but I can make some in¬ 
quiries, if you wish, and let you know some time during 
these lectures. 

It will be better to close to-night early, as some of you 
are indisposed. So, good-night, and our Father be with 
you. 


9 


130 


SPIRITUALISM. 



Wednesday , April 20th, 1853. 

This evening, through Dr. Dexter, in my library, we had this com¬ 
munication : 

» 

I have listened to your conversation this evening, my 
friends, with much pleasure, and it is a source of great 
gratification to me that I can enjoy so much real satisfaction 
while present with you, though I can not verbally partici¬ 
pate in the subject myself. If you feel that the teachings 
of the spirits are beautiful, and if the views which they 
have presented to your mental eye elicit emotions of joy, 
how much more will you realize the ecstatic pleasure in 
store for you when death shall have opened the glorious 
realities of spirit-life! Eye hath not beheld, human heart 
hath not conceived, the truths that death will unfold. Oh! 
when the last pulse is fluttering, when the heart’s throb is 
almost past, when gasping and struggling in the pangs of 
expiring mortality, then, then will your spirit-eye behold 
the gates of immortality opening before you, and your soul 
catch a glimpse of the gorgeous beauties of death. It is 
well for you that these lessons have made so profound an 
impression. They prepare your spirits to elicit from each 
manifestation the real object of its teachings, and hasten 
the time when you can behold, eye to eye and face to face, 
the loved ones who have gone on a little while before you. 

Bacon. 

I read over the foregoing, and remarked, The Chancellor is becoming 
eloquent; hitherto he has been simple and plain. 

It was written out: 


SPIRITUALISM. 


131 


Eloquent ? Who would not be so when he is trying to 
illustrate the joy, the unspeakable emotions that fill every 
sentiment of his spirit? Sweedenborg tells you that any 
step taken in advance on earth produces a corresponding 
accordance in the spirit-world; and our congenialities are 
so intimate, that an elevated expression, an idea uttered in 
harmony with the realities of our existence here, meets 
with a response in our souls, and produces emotions simu¬ 
lating your own. Marvel not, then, that my spirit takes 
fire from the sparks emanating from your minds, but be 
careful that your thoughts in their utterance shall attract 
us near you, that in all things both heart and soul shall 
harmonize with the truths of God. 

I remarked that that was confirmatory of the doctrine that every state 
of mind has its kindred spirit. 

And it was written: 

Yes, that is true ; and it is an axiom, too, that like attracts 
like. The habit of indulgence in trifling conversation in¬ 
duces a distaste for the exercise of the higher properties of 
mind. The uneducated man selects a mind corresponding 
with his own, and aims not at higher ends. The lascivious 
man takes no delight in the society of the virtuous; the 
miser views with disgust the man of large and liberal 
understanding, and the spendthrift seeks no intimacy with 
the prudent or careful, but each mind seeks, on common 
ground, the like affinity with his own in some other mind. 
Therefore when you would attract those you love most, 
let your thoughts soar above the lesser details of life un¬ 
mingled with the grosser feelings of your nature; let the 
electric bond which connects life with death vibrate with 
emotions.of love, of truth, of good and noble aspirations, 
and the returning current shall bring back to your conscious¬ 
ness the certainty that you are surrounded by those whose 
thoughts accord with your thoughts, and whose delight 
will be to smooth every rough path in life, and to prepare 
your minds to enjoy on earth a taste of the pleasures of 


132 


SPIRITUALISM. 


immortality. Tims it was while listening to your reading 
that my internal was excited by the emotions of your minds, 
for know that when there is an accordance between two 
minds on earth it increases the electric affinities and makes 
easier the power to communicate. Thus, I say, it was that 
my internal was prompted by your minds, and I felt my¬ 
self compelled to give utterance to the sentiments I have 
expressed. I beg you to understand that my nature has 
somewhat progressed since I have left the earth. I am not 
that dull matter-of-fact spirit as I was when a man on earth ; 
but I feel that each day unfolds some new attribute of my 
soul, some higher power to feel, to comprehend, what I so 
much desire to know, and that 1 can realize more clearly 
the high and important duties I have to perform, and that 
my spirit learns the more willingly to yield in submission 
to the commands of our Father. 

Here there was a sudden pause, and the Dr. remarked the influence 
had entirely left his arm ■ but in a few minutes he resumed his writing, 
thus: 

I left you for a moment, but I return to say I can not 
tarry long to-night; but before I go I want to say some 
things important for both of you to know. And one topic 
is this, Though there is no special order for any spirit to 
perform any mission, yet in our world as in yours there is 
a conscious sense of duty, perhaps more vivid and distinct 
with us than with you. There have been, therefore, certain 
spirits chosen particularly to communicate with certain in¬ 
dividuals on earth who have been selected to teach and 
disseminate the truths of our teachings. 

In spite of your desires to conform to every thing wdiich 
you believe to be right, there is much questioning if the 
policy of doing or acting as your mind is sometimes im¬ 
pressed is proper and imperative. This is right; for when¬ 
ever you are advised to act contrary to the dictates of your 
judgment, you should hesitate to do the bidding of such 
command. Were you to act without the full concurrence 


SPIRITUALISM. 


133 


of your own mind, we should feel confident that your be¬ 
lief would soon resolve itself into unbelief, and your mind 
would become disgusted with the continual struggles to 
perform what would sometimes appear right, but more often 
turn out to be wrong. But then you must be willing to 
satisfy yourself, by patient investigation of what is offered, 
that there is not in any seeming incongruity a real object 
for the good of the cause to be subserved. 

There is much to be done, and I feel confident, however 
indefinite our communications may at times seem to be, 
that you will submit for the present to what appears dark 
or uncertain, and wait patiently for the period to arrive 
when we can fully and unhesitatingly reveal the proper 
course of action. Bacon. 

Here we supposed the lesson for the evening ended, and as we were 
conversing about it, the Dr. said it was singular that when he was absent 
from our communications he could not bring his mind to bear upon them. 
He could only faintly recall them to memory, and he had only a misty 
conception of them. I remarked that I thought that that was because 
he was only partially developed as a medium, and had not yet learned, 
as he would in time, to distinguish between the operations of his own 
mind and the spirit-teachings. 

Suddenly it was written: 

One word before I go, and that will be soon, as I am 
called away on other duties. 

Dr. Dexter, in spite of himself, will be compelled to yield 
the tenacious opinions of his own mind to the truths of our 
teachings; and for nearly two years we have been striving 
to induce him to yield to our influence over him as a me¬ 
dium. 

What he has granted from his affection we shall accept 
for our own purposes, and through this opportunity satisfy 
every doubt of his mind. Important, momentous revela¬ 
tions are to be made through him to you, and both are to 
act as we designate. Therefore we strive to divert his 
thoughts from any reflection upon the subjects which we 
communicate each time he is influenced, and thus to free 


134 


SPIRITUALISM. 


our teachings from every element of his own thoughts. 
’Tis hard work, but it must be done. 

Now our teachings on the habits, life, condition, and 
circumstances of the spirit after death we consider of the 
most vital importance properly to be communicated, and 
after months of preparation we have brought you two to¬ 
gether to go hand in hand in this labor of truth. 

Carefully preserve every thought given you, and meet as 
often as possible. Ask questions, think, advise with one 
another; open your hearts and learn to understand each 
other; discuss the subjects which are written out, and sub¬ 
mit your views to us. We will explain; but after all, your 
own judgment is to be your guide under all circumstances. 

I remarked that if I was not unduly detaining him, I should like to 
ask whether by the words in the early part of the evening, u hasten the 
time when you can behold, eye to eye and face to face, the loved ones 
who have gone a little while before you,” he meant to say we should 
shorten life ? 

It was answered: 

Hastening the time when the spirit-intercourse will be so 
perfect that you can have such intimate converse with the 
loved who have gone before. 

After some conversation between us, it was written: 

I have been and returned, but on my way to watch a 
dying man. To-morrow night Sweedenborg will complete 
one portion of his teaching. When you and the Dr. next 
meet I will give you some ideas on the attributes of God, 
and his connection with man. I am in a hurry, so good¬ 
night. , 


SPIRITUALISM. 


135 


Shfiton Cigjrt. 

Thursday , April 21, 1853. 

At the circle, at Dr. Dexter’s house, it was written through him: 

In order that we may arrive at a proper understanding 
of our subject, I would suggest again that Judge Edmonds 
be selected to propose questions for the whole circle, that 
1 may answer in this stage of my teachings such questions 
as you may propose. Sweedenborg. 


I inquired if he wanted us to ask now, or would he defer them to 
another evening, as I had left my questions at home, and should have to 
go for them ? 

It was answered: 

I am about to conclude a certain portion of one part of 
my lectures, and therefore I certainly desire that you should 
ask questions. 

I accordingly left the house, and went to my own to get my papers. 
While I was gone, it was written: 

But while the Judge is absent, I would say that there is 
oftentimes an entire impossibility of communicating with 
circles. The necessity of having every thing harmonious is 
so great, that when there is an interruption of the full flow 
of the electrical current, and an entire absence of passive¬ 
ness of the mind of the medium, it prevents communica¬ 
tions, and at the same time develops another principle, 
which acts antagonistically to the spirit-influence. It be¬ 
comes very important, too, that the minds of the circle 
should be directed to the subject discussed by the spirits, 
so that the nervous properties may readily be seized, to open 
a more free intercourse with the medium. It is said, that 


136 


SPIRITUALISM. 


* 


\ 


wlien the human voice is tuned to the key of any glass 
body, and the voice is continued at a loud tone for any 
length of time at the key-tone of the glass, the glass will 
break into a thousand pieces. Thus with spirit-intercourse. 
When the minds of both circle and spirit correspond, there 
is a power engendered which seems to break the bonds ot 
materiality, and opens a new view to both the spirit and 
man. Yes, my friends, the key-note of the soul is touched, 
and nature responds through man in one glorious chord 
of harmony with immortality. 




After my return to the room, I propounded this question : 

On Thursday, you said children do not grow in size in the spirit-land 
faster than on earth. On Friday, I heard read a beautiful and otherwise 
instructive communication from the spirit-world, which says they do. 
Which is right, and why this discrepancy ? 

It was answered: 

I teach you in accordance with God’s laws, both on earth 
and in the spirit-world. Therefore, when I have said any 
thing seemingly incompatible with the operation of those 
laws, and which, to your minds, does not correspond with 
what you know of the effect of laws which is apparent, 
then you have good right to question the correctness of my 
teaching. But I have taught you that God has instituted 
laws, predicated upon principles coeval with himself, and 
therefore he can not depart from them. Now spirit pos¬ 
sesses organization, and is subject to the laws of that or¬ 
ganization as well as you on earth are subject to the laws 
of materiality. The effect of the laws operating on our 
organization is almost precisely the same as the laws oper¬ 
ating on yours. We are divested, it is true, of the grosser 
particles of your nature, and we are spared all the evils 
which that organization induces, yet we do not live here by 
any special administration of the power of God, neither is 
the spirit-world conducted by miracle. We act and live, 
we work, we toil, we develop just as you do on earth, only 
the internal, which is the essence of the everlasting prin¬ 
ciple of God himself (as it emanated from him), expands in 


SPIRITUALISM. 


137 


a greater ratio than does the body. Take no statements, 
therefore, that are not based on laws satisfactory to your 
judgment, and depend upon it, that when any revelation is 
made, having the garment of marvelousness wrapped about 
it, that either it is a compound of the medium’s imagin¬ 
ation, or it emanates from some spirit whose veracity is 
to be doubted. I therefore say there is no discrepancy to 
your mind, Judge, neither has there been. You have asked 
this question to reconcile a discrepancy of statement, but 
the fact, nevertheless, was as apparent to your mind as the 
solution of any other question based on the laws which 
govern the whole of God’s universe, of whicli we claim to 
be a part. 

I replied that was so, but in my questions I should often put myself 
in the place of the doubter, in order that I might obviate objections which 
it was evident would be made. 

I then propounded this question: 

The operation of the laws which develop sex is such, that about, if 
not exactly, an equal number of each are born. Why is this ? Or rather, 
I mean to ask, Is it not because man^-born whenever he may be—is 
created male and female, and each male must have its female for 
eternity ? 

It was answered: 

Imagine now, God the eternal, the invisible, the self-ex¬ 
istent, in his operations, as a being special in form, and pos¬ 
sessing the attributes of person, and you are lost in the 
comprehension of how that being, great and omnipotent as 
he is, could exercise through all nature the power ascribed 
to him as a God and Creator. Were he to exist in form, he 
must have had a correspondence with some other mighty 
being preceding him, and we might reason thus forever 
without coming to any idea even of the nature and attri¬ 
butes of our Creator. But when we view Him as a prin¬ 
ciple, existing in every thing, still resolving itself into di¬ 
rect and pertinent manifestation of the incomprehensible 
specialities of his nature, we have a basis from which we 
can commence our reasoning. How what is spirit ? Can 


i 


13S 


S PIRITUALISM. 


it ever exist unconnected with some sort of materiality? 
Can it ever divest itself of its covering, and stand in the 
presence of that God from whence it emanated, special, 
distinct, and pertinent, in form and shape, a spirit? Have 
you ever seen the spirit of the Creator separated from the 
works which He has created? And yet the spirit of the 
First Cause is as distinctly manifest as if it were divested 
of its covering, and apparent to the gaze of all. In this 
world of ours, there is nothing indicating that God is nearer 
us than on earth. I mean in the localities with which I am 
conversant. But the self-same laws and the self-same prin¬ 
ciples in their effect and exhibition are manifest here as with 
you. 

In short, then, God exists as a principle. He is one self 
and without any distinctive characteristic as to person or 
sex. How if this is so—and who should doubt it ?—why 
should the same principles emanating from this source pos¬ 
sess properties distinct from the germ from whence they 
sprang ? Why should the spirit of man possess sex, when 
the spirit of God is characterized by no gender ? 

Ho ! It is the principle which vitalizes the organization, 
and it is the organization in some condition of ethereal re¬ 
finement which is designated by sex, not the soul. 

The answer seeming to cease here, I remarked that part of my ques¬ 
tion had not in terms—though perhaps in substance—been answered, 
namely, u Whether each male could have its female to eternity ?” 

It was answered: 

Why, no. This fact exists in and through all nature, 
through even the vegetable world, that the male and female 
go together, and in some form or shape this division, I main¬ 
tain, is known to be the case. 

How whether one male is formed for another female, and 
they twain go hand in hand through the various stages of 
eternity, I can not say, but reasoning from what I know, I 
should say, Ho. For in one stage of existence the affini¬ 
ties which attract male to female, and otherwise, might act 
as a repellant in another stage. 


» 


SPIRITUALISM. 139 

Besides, when the soul leaves the body, it might he at¬ 
tracted by its affinities to some part of the universe where 
the mate of this soul would not—could not follow. 

Therefore, if I understand your question, I should say, 
No. I believe that division of sexes materially, takes place 
under a general law, and has no marked or special direc¬ 
tion from the great God, except in the operation and effect 
of those laws, which in his wisdom he has established for 
the government of man. 

Am I then to understand you to mean to say that, in your opinion, 
the division of the sexes is an attribute of our material organization, and 
not of our spiritual ? I ask the question, because I have imbibed the 
idea, and think from some of your writings—though, as I have not time 
to look, I can not say—but from some quasi reliable source, that each 
human being has its mate with which it unites in your stage of existence, 
if not in ours, and they two progress on together until they finally unite 
and amalgamate into one being. 

This was not answered at this meeting, from some interruption in 
the circle. 


140 


SPIRITUALISM. 


Hint. 

Saturday , April 23d, 1853. 

This evening I invited Mr. and Mrs. S. to meet Dr. Dexter at my 
house. Just before they came, Gov. Tallmadge, of Wisconsin, called in, 
and I detained him for the evening. We five remained together some 
four or five hours, and received communications through the Dr. and 
Mrs. S. of which I kept an account, but which were of too personal 
a nature to be generally interesting. 

After some conversation it was written : 

Spare me a few minutes all, while I say to you what is 
now on my mind. 

I mentioned to you the other evening that the feelings 
and affections of our friends governed our action here, that 
is, I mean to say, that according to the condition of your 
feelings, so can we respond. Our affections are the life of 
our spirit-existence. Now the Governor is a man of strong 
prejudices, stern and uncompromising in what he considers 
to be right. He wills to do what liis construction of that 
right is. He believes, yet he doubts, not at the fact, but at 
the material of thought which is sometimes exhibited in 
spirit-revelation. Nature to him has beauty, but the beauty 
consists in the proof of its tangibility. To you who have 
been led, step by step, through the many devious windings 
of this mysterious manifestation, there is much taken for 
granted. 

Be assured all, that time is the great solver of this new 
ism (I will coin a word), and will open to the Governor, 
as well as to many others, the truth of spirit-intercourse. 

Here Mr. and Mrs. S. left, and we thought the intercourse was at 
an end, and as it was late we proposed to go home and go to bed— 

When it was written: 



SPIRITUALISM. 


141 


Now don’t hurry. There is time enough for sleeping. 
Your spirit will not sleep, even if your body does. So sit 
still and learn a moment or two. You can, perhaps, glean 
from the passing moments of time a pearl of more price 
than you can find in your dreams. 

Listen then. In your daily connection with the world 
. there is much to annoy, to perplex, to worry; but to the 
man who sincerely looks beyond the boundaries of time, 
and earnestly desires for wisdom, there is much, very much 
to be learned even from things which can not be seen. 

Time in its passage makes its impress on both man and 
matter. Learn there is no thought, no action of mind with 
mind, but makes its impress too on the remotest bounds of 
eternity. Now mark this expression, and weigh it well. 
Yiew the great scope of this boundless influence. There is 
no act either, with the full consent of your mind, but has 
its direct influence on spirit for good or evil. How inti¬ 
mate, therefore, the connection, how boundless the power 
that from your minds controls even spirit-action in this 
world !* It is so forever. God’s spirit is in every thing. 
It pervades every thing, and fills with the evidences of his 
power every part of his creation. Our affinities for good 
or evil meet with their likes or dislikes here, and compel, 
if indeed good, the submission of earthy spirits to the grand, 
the noble influence of that principle which is the character¬ 
istic of our heavenly Father. 

We read this over and commented on it, expressing our views of it 
and of the expansive and profound thought it awakened. 

Then it was written: 

I have ever been open and frank with you, Judge, and I 
mean you shall understand me. The properties of your 
mind partake of the characteristics of my own, even, I am 
inclined to believe, when I was on earth. It is this con¬ 
nection, this similarity which attracts me to you, binds me 


* I inquired whether by “ this world” he meant his world or ours ? and he 
answered his. 



142 


SPIKITUALISM. 


to your society, and leads me to identify my own though 
with yours. 

I know, too, you profit by this relation; and I trust 
you will permit me at all times to converse freely, and to 
give my advice and counsel when opportunity offers. 

Now it is not always that profound thoughts answer the 
purpose for whiqh they were designed, without some kind 
of explanation. 

Thus, in the ideas which I have just written, I mean to 
be understood to say that evil thoughts, opposed as they 
are to the great principle as the foundation on which the 
whole universe was constructed, that is, Goodness or 
Truth, seek out from every part of creation a correspond¬ 
ence with their own identity. Evil is opposed to good. It 
can not mingle with it, but finds elements of its own to 
which it assimilates, and a congenial mixture with which 
it corresponds. 

But the good, the true, the beautiful—and they are all 
alike—find their constituents in that which is of God him¬ 
self. 

It is this which, w r hen spirits are undeveloped, roaming 
through the boundaries near to earth, and finding no abid¬ 
ing-place, gleaning from no connection the least moiety of 
happiness, it is this principle of good, this germ of truth, 
which is breathed on them as it were by the Spirit of God, 
and impels them to seek for happiness in progression through 
the higher spheres. 

They say, who are opposed to these revelations, we teach 
doctrines contrary to the Bible. 

They believe in a hell, in a place of punishment where 
spirits are tortured either by other spirits more evil or by 
their own thoughts. But even were this so (I know I teach 
no doctrines untrue, no doctrine which the Great Spirit 
himself would not justify), can you imagine a portion of 
that germ, pure and self-existent, could be confined in a 
place where there is no hope, where the spirit could not 
progress? No; even were this so, were even the hell exist- 


SPIRITUALISM. 


143 




ing as it is said, no spirit could remain there; for the im¬ 
pelling force of that power which is of God would send it 
self-seeking the universe through, to seek that food which 
its nature so much craves. 

Coniine it as you may, bind it with bonds of error and 
evil, and the spirit will burst all shackles, and rise in the 
power of its inherent might and seek the source from which 
it sprang. To this source do we all tend, some in one po¬ 
sition, some in another, but all arriving at last at that point 
at which his nature can be most developed. Bacon. 

P. S.—I add to this communication, that when we were revising it for 
the press some questions were asked and answered as to its teaching, 
which we give here. 

1. What do you mean by the remark, “the feelings and affections of 
our friends govern our action here; and according to the condition of 
your feelings, so can we respond ?” 

Why, if your feelings are adverse to ours, if they are 
mixed with doubts, if they are not elevated by the desire 
of arriving at truth, if there is any thing but the true motive 
to receive from us the facts and developments of the spirit- 
world, they repel your friends, and draw around you a class 
of spirits whose manifestations correspond with the un¬ 
worthy characteristics of thought and purpose governing 
your minds. 

2. You say, “the spirit will not sleep if the body does.” Does the 
spirit never sleep ? 

Certainly it does; but I referred to the subject of that 
night’s communication, your wife’s presence, etc. 

3. You say, “there is no thought, no action of mind with mind, but 
makes its impress on the remotest bounds of eternity.” This of course 
refers to the future? the future of us above, or of others? And in 

either case, how is this ? 

This will occupy too long now, to explain in detail. Suf¬ 
fice it, that all good thoughts influence ,mind everywhere, 
for the present as well as future. Evil develops evil, and 
its control over the mind of man has been witnessed by 


144 


SPIRITUALISM. 


every age of the world. The principle is, that God is good, 
goodness is of God; therefore every thing, thought or act, 
partaking of that nature, has its relative effect on spirit 
everywhere as emanating from God. 

4. You say, “there is no act with the full consent of our mind hut 
has its influence on spirit for good or evil.” What spirit do you mean, 
that of the actor or others ?” 

Both. The fate of spirit is within its own control, but 
the influence of good is as general and specific in our world 
as in yours. Now if some mind develops a good thought 
in your country, do not the minds of individuals receive 
and profit by it in Europe ? Spirits in affinity with you 
likewise receive the good you generate, or rather the good 
generated through you, and they, responding, circulate it 
through the spheres where they dwell. So with evil. 


Stdion Ctn. 


Sunday , April 24 th, 1853. 

This evening, at Dr. Dexter’s, Governor Tallmadge being present in 
addition to the circle, it "was written: 

In our circle, where the spirits of those we love most do 
congregate, are gathered together once, weekly, this number, 
and we celebrate what to us is the Sabbath day. It is in¬ 
deed a beautiful thought to you, dear friends, that we live 
and act almost as you do, that we cherish a thousand asso¬ 
ciations which on earth were most dear. With all my feel¬ 
ings alive to the affectionate remembrances of life with my 
friends, and eternity with my spirit-companions too, I this 



SPIRITUALISM. 


145 


night greet you cordially, heartily, and truthfully, in the 
name of our heavenly Father. Sweedenborg. 

Then it was written : 

Now propose your questions. 

I first proposed that which is written at the end of the minutes of last 
Thursday, and it was answered thus : 

Beyond the confines of our spheres, away far off in the 
illimitable distance of space, far beyond the comprehension 
even of spirit, we are told is the place where spirit is man¬ 
ifested tangibly. It is in this locality, surrounded by the 
evidences of that power which is capable of creating every 
thing which h$s life, or which is inanimate. Now we are 
told the glory, the beauty of this sphere, is beyond the com¬ 
prehension of spirit; that the full flow of spirit is curbed 
by no material barriers, but gushes forth in one sponta¬ 
neous stream of love and wisdom ; that the land is delight¬ 
ful, because here all the laws of God work together so 
harmoniously, that every spirit-thought is in unison : that 
all the affections, desires, will-power, and the action of the 
spirit are controlled by the earnest wish to do every thing 
according to the will and the law of the great source ; that 
spirit, free from material bonds, is manifest as spirit, as an 
intelligence, seizing from every object around the very germ 
of thought before its utterance; that here, too, does the 
spirit-concentration emanate, and is sent throughout the 
earth to control the evil direction which material connec¬ 
tion produces. We are told, too, that there is speciality in 
spirit, that each one retains the peculiar attributes of his 
nature, so changed by progression, so altered by its upward 
course, that it has become a god itself, gifted with an intel¬ 
ligence which is capable of exercising the influence just 
mentioned. Now that the spirit in its passage through the 
spheres retains intact the connections formed on earth, I 
believe does prove true in many, very many cases. As the 
magnet attracts some minerals to itself, and always points 

10 


4 


146 


SPIRITUALISM 


in one direction, so does tlie spirit attract those whose feel¬ 
ings and sentiments correspond when on earth, and, like the 
magnet, it always retains them; for the soul, when freed 
from the grosser parts of its worldly connection, is the more 
ready to retain and develop those ideas which first opened 
to its comprehension when in the form, and especially, too, 
the affections. 

Now distinctly and directly to answer your question I 
can say, that when there are affections formed on earth, 
death itself does not change or alter them, but when sep¬ 
arated, the soul in the spheres develops more extensively 
the love it first recognized on earth, and is drawn to meet 
the spirit for whom that love was formed, when it is ushered 
into the spheres. 

If, then, all their affinities correspond—and they are likely 
to—if there is a basis formed on earth, they will go hand 
in hand through all the transitions of spirit-life, together 
loving and being loved, together aspiring, together progress¬ 
ing, until they shall have passed beyond these spheres, and 
enter the glorious mansions of what may be called heaven. 

But they scarce lose their material organization, subli¬ 
mated it is true, by every ascending step as they rise in the 
circle of their progress, till at last materiality is swallowed 
up in spirituality, and they either become incorporated in 
the whole of the First Cause, or exist as I have said. 

The next question I asked was this. In the course of my investiga¬ 
tions of this matter, I obtained the idea that man consisted of three 
things, which I called body, soul, and spirit. Is that the same as what 
you describe as body, life, and spirit? the life being the connection be¬ 
tween the other two ? And if so, whence did I derive the idea, and is it 
correct ? 

It was answered: 

There is no peculiar force in saying “ body, life, and 
spirit,” for the body is merely the constituents of the ma¬ 
chine formed and fashioned to hold the spirit, and moved 
and impelled by the vital power or life. 

You are right, and I imagine you gleaned the idea from 


SPIRITUALISM. 147 

one Sweedenborg who wrote many foolish things on earth, 
which he is willing to rectify in spirit. 

I then asked, 

These three being one, we know what becomes of one, the body. We 
are now instructed by you as to what becomes of another, the soul. Now 
pray what becomes of the third, the life or vital principle ? 

It was written in reply: 

Can you tell what becomes of the light of the sun when 
darkness covers the earth? Can you tell me what becomes 
of the light of that star that wanders year after year through 
the fathomless pathway of space, and after the lapse of 
thousands of years at last reaches this earth, and is recog¬ 
nized by your eye ? 

Learn this, that materiality is never lost, and never will 
be, and when the animal constituents lose the principle 
which sets them in motion, they again spring up new de¬ 
veloped by the inherent properties of their own nature. 
They exist as the result of their own combination, and never 
die. 

You say that the spirit has no existence in a sentient form before it 
enters the human embryo, yet has existed from all eternity. Now has 
it any knowledge (I do not mean the faculty of knowing, but rather in¬ 
formation) before that time ? 

It was answered, No. 

I then asked— 

You say spirit is, of all organized beings, most susceptible of impres¬ 
sion. Why is it that it is so difficult for us to recognize that impression, 
and distinguish it from the operation of our minds ? In other words, 
why is it that it is so hard to distinguish between our own self-workings 
and impressions from others ? 

It was answered: 

I should think, Judge, you could answer that question. 

Why, if I incorporated myself as a part of your organ¬ 
ization, I could readily make you feel that it was my in¬ 
fluence, and not the action of your own brain. But the 
avenues of communication are opened alike to the impres¬ 
sion of the spirit and the external world. We do not act 
contrary to nature, and we can not monopolize your senses. 


148 


SPIRITUALISM. 


Therefore you can readily perceive that when the brain acts 
from the effect of nervous action, at the same time with 
the spirit-impression, the distinction to be made between 
the two causes must be very nice and difficult. Sometimes 
the external impression is strongest, and again the mind 
will be occupied with a train of thought which usurps all 
its faculties; and then again you are worried, or angry, or 
irritable, or impatient or doubting, and the spirit can not 
act forcibly. 

Could we separate your mind from all thought but our 
thoughts, we could readily make you sensible how hard we 
try to identify our thoughts with your thoughts. 

I next proposed this question: 

What do you mean by the expression, 11 love God without guile,” as 
applied to spirits out of the form ? 

It was answered: 

Are spirits ever out of the form of materiality? But 
this is for the second part of my lectures. It is a long story, 
or, rather, it will take a long time to tell you all about spirit- 
life, that is, daily life, and the consequent influences of 
causes acting upon it. But while I am writing this, I am 
impressed with the thought of some one present, that the 
question proposed by you might refer to the earthy spirits 
near the earth, whose organization is so gross, because it 
is so mixed with the impelling animal properties of matter. 
Still I can only say that this will naturally come into the 
second part of my teaching, and I leave it here. 

I then asked— 

You say that the spirit sometimes leaves the embryo it once entered, 
returns (of course to its original elements?) and occupies some other 
body. Does that ever happen with an adult body ? 

I should not like to answer that question without more 
time for investigation. My present impressions are, that 
that is not possible. Still the laws of God are so mul¬ 
tifarious, so peculiar, that I dare not reply to what I can 
not properly say I understand. 


SPIRITUALISM. 


149 


I then referred to a part of these communications, and asked why it 
was said, in answer to my question, 11 Sweedenborg is not with you,” 
when he had just been speaking to us, and spoke to us again immediately 
afterward ? 

It was answered: 

Why, my dear Judge, you are very captious. Do you 
suppose we are always in one spot, and that it would be 
any thing unusual if I should leave your good company for 
a moment ? Really, I don’t recollect to what you refer; but 
my friend Bacon, who is present, says that there was an 
interim in the conversation, and you asked a question re¬ 
ferring to the action of your own mind, that I had been 
called away for an instant, and he being more familiar with 
its action than myself, took the liberty of answering it. 

Then referring to a remark of the spirits, I asked why could not God 
be himself the first violator of his laws? If he made, could he not un¬ 
make? If he established general principles, could he not create ex¬ 
ceptions ? 

It was answered: 

I can only say that if he has made this world on estab¬ 
lished principles, to undo the very basis of those principles 
would be to admit he was wrong, and consequently take 
away the omniscience of his nature. If he could change, 
why has he not done it ? 

Here I finish the first part of my teachings. Good-night. 


150 


SPIRITUALISM. 




utioii dfdifmi. 


Wednesday , April 27th, 1853. 

This evening at my library, while Dr. Dexter was there, Governor 
Tallmadge and a member of Congress from Wisconsin came in and 
spent the evening. 

We asked the Dr. if he felt the influence upon him, and we alluded to 
the intimation given at our last meeting that Lord Bacon would say 
something on politics, some of us remarking that it mattered not to us 
what topic, as his remarks would be interesting and instructing. 

The Doctor’s hand was moved, and he wrote : 

I am exceedingly obliged, gentlemen, for }mur compli¬ 
ments ; but as I said to the Judge some time ago, by my 
fruits shall you know me. Bacon. 

I hardly know what to write to you to-night. I men¬ 
tioned my desire to say something about politics; but as 
that is a dry subject, perhaps I ought to say something 
which wifi elevate your spiritual condition, rather than 
direct your thoughts to subjects on which you are as much 
at home as myself. I can only say that the motives which 
should govern all your actions in whatever position you 
occupy, should be such as would ennoble your own spirit, 
as well as benefit your race. No man ever reflected on a 
political life with entire satisfaction. The incentives to 
political preferment are not often unmixed with selfish pur¬ 
poses. The strong desire to rise, the means often taken to 
accomplish certain ends, are many times so mixed with 
utter selfishness, that the truly noble spirit shrinks at the 
after-contemplation of what it may have done, and with 


« 


SPIRITUALISM. 151 

what company it associated. Gentlemen, are you pure, 
unspotted in your political life ? 

The question is often asked, What is the true purpose or 
object of life? It may be said this differs in all persons; 
that the situation, position, the connections, and the associ¬ 
ations change or alter the destiny of all men. True, this 
may be so; the action of life may differ in most men, but 
this does not touch the question proposed, What is the true 
object of life, or for what purpose were men created and 
placed on earth ? 

Before the new dispensation, most of you believed that 
what was told you by the priests or ministers, the chosen 
guides of your religious life, was really and positively true— 
that God created man for the especial purpose of placing 
him in a condition of utter misery if he did not act precisely 
and believe precisely as they directed. It has always 
seemed strange to me that so large a proportion of intelli¬ 
gent men could willingly submit to a dictation which a 
moment’s reflection would have convinced them they had 
no more means of understanding than themselves. To 
submit to a sort of mental espionage, against which to re¬ 
bel was rank heresy, is, in my opinion, a kind of vassalage 
I should not be willing to submit to, even if I were on 
earth. To take the dictum of some one, gross and material 
in every part of his nature, and be obliged to yield an im¬ 
plicit obedience, is certainly unworthy of man. Do you, 
gentlemen, who have seen much of life, mingled with all 
classes of society and all kinds of men, you who have 
measured intellect with intellect, and have wandered 
through many a mazy path to arrive at your present po¬ 
sitions, do you really feel that all your early understanding 
of religious teaching has in fact opened to your minds one 
truism in regard to your present or future state ? Do you 
realize what the character and attributes of God may be 
from the sermon of a Presbyterian or a Dutch Reformer ? 
Or do the teachings of either sect give you better assurance 
of the nature of the spirit that is within you? Perhaps 


152 


SPIRITUALISM. 


one or the other of you has, in early life, embraced the doc¬ 
trine of free salvation, and yet are you any better satisfied 
that your chance of safety beyond the grave is of more 
value than another man’s, who may difier in belief from 
you ? Can you place your finger on one statement, in all 
the teachings of priest or layman, which is truthfully ex¬ 
planatory of what the true object of life is? 

Look at the little shrub growing by the wayside ; it bears 
no resemblance to the tall branching tree at the loot of 
which it humbly bows its head to every blast which passeth; 
and who shall say for what purpose that insignificant shrub 
is placed in that precise locality ? Who shall say that 
when year after year shall have rolled over its little 
branches, it may not bow, too, its giant arm—sturdy body 
too, alike to the storm, as well as the towering oak near 
which now it so meekly vegetates ? 

The whole history of man must convince you that in 
spite of all oppression, despite all combinations, and against 
all tyranny too, religious, civil, or political, he has mani¬ 
fested the true object of his existence, the sublimation of 
his material nature, or Progression. 

Now I pretend to say that in every department of nature 
this statement can be corroborated; that even from the 
earliest period, when erst the incongruous masses of matter 
were fashioned into shape by the omniscience and omnipo¬ 
tence of the First Cause—even from this period has, step 
by step, the whole creation developed itself as from a sim¬ 
ple germ. 

Let the geologist explore the depths of the illimitable 
abyss, and he will bring up from the dark cavern of earth’s 
interior the evidences of a step by step progression. Yes, 
and the astronomer too, as he wanders among the dark 
mysteries of space, tracing the comet’s pathway through 
the orbits of surrounding worlds, sees in the flashing illumi¬ 
nations of that shadowy germ the nucleus of another 
world; and even man, from the little mass, unsliapen, un- 
sexed, and undeveloped, then springs up step by step, an- 


SPIRITUALISM. 


153 


other and important evidence of the truth of this doctrine— 
a man in form, but a god in spirit. 

After a short pause, it was written: 

I find the Doctor’s mind more engaged with his patients 
than passive to my subject; therefore, if you have any 
thing to propose that I can answer quickly, go on. 

I remarked that it had just occurred to me that this was the manner 
in which Mahomet had written his Koran. Was that so? 

It was answered: 

No. He was impressed, and there are many truths in 
his writings. If they were divested of their admixture with 
materiality, or earth’s materiality, they would shadow forth 
many scenes of the spheres here. 

I asked mentally, Where is he now ? 

Where he is I know not; but perhaps he is in the beau¬ 
tiful gardens he has so graphically described. At any rate, 
there is some truth in what he has taught. 

Wednesday , May 25th, 1853. 

P. S.—This evening, in my library, when we were revising the teach¬ 
ings of April 27th, I asked this question : 

There is one profound mystery about this whole matter of spiritual 
intercourse, the philosophy of which I do not yet comprehend. Hitherto 
when I have asked about it, I have been told that I did not yet know 
enough of nature’s laws to understand it. Perhaps it is so yet, but there 
is no harm in trying. 

Thus you say, “ the correspondence between two minds on earth in¬ 
creases the electric affinities, and makes it easier to communicate.” Now 
how is this? And what is the modus operandi? How does harmony 
produce this effect, and discord its opposite ? There must be some natural 
cause for this effect. I want to know what it is, and how it operates ? 

It was written in answer: 

I must confess my inability properly to communicate the 
modus operandi of the organic connection. But it appears 
to me thus : When your spirit is passive, or rather in har¬ 
mony with ours, the material part of your nature corre¬ 
sponds with the power we possess, like the gradations in 


154 


SPIRITUALISM. 


music. When you strike a certain note, a third above (or 
below), a fifth, or a seventh, etc., it produces a chord. The 
system is in rapport, the nervous structure is open to the 
impression of the nervous correspondence of our improved 
or less gross organism. Recollect, we possess more nervous 
ability than you, as there is less of matter in our structures, 
and therefore we are bound by fewer impediments. Our 
magnetic power must be increased, and the spirit-commu¬ 
nication is more direct and distinct. I don’t know that you 
can understand, but I will try and explain more clearly 
to-morrow night. Bacon. 



Sunday , May 1st , 1853. 


The circle met this evening at Dr. Dexter’s, Governor Tallmadge also 
being present. 

Through the Dr. it was written : 

Pleasant it is to meet you again, my friends, and I con¬ 
gratulate you that in this spot you may not again be dis¬ 
turbed for some time.* With feelings of affection and love 
to you all, and with my spirit gushing forth with joy for the 
opportunities I enjoy in communicating with you, I again 
most sincerely greet you in God’s most holy name. 


SwEEDENBORG. 


To the spirit just wakening up to the realities of spirit- 
life, there are sensations and emotions as indescribable as 
they are new. The eye accustomed to look on scenes in 


* The Dr. had been moving his residence. 




SPIRITUALISM. 


155 


which matter is arranged with due regard to law certainly, 
and yet crude and irregular, the habitations of man, and 
man and animals all existing as fashioned and formed for 
earth, were the daily and hourly objects which greeted his 
vision. And then his eye, or his spirit rather, looked 
through a medium forftied of matter, itself perhaps as gross 
as the objects which it transmitted to his brain, and this 
nature assimilated both the object and the agent to the ma¬ 
terial condition of his system. His thoughts that were in¬ 
fluenced by the same causes which acted on each separate 
sense partook of the character of the scenes in which he 
moved, and if his mind, improved by study and research, 
was enlarged and progressive, still there was manifest the 
profound influence which nature, in which he lived and 
moved, had upon his whole being. But when awakening 
from this sleep of death, and opening his eyes to the world 
into which his spirit was ushered, how strange his thoughts, 
how marvelous the sensations which rush through his brain 
with lightning rapidity ! To you, who have some concep¬ 
tion of spirit-life, the ideas I have suggested will not ap¬ 
pear so passing strange. The spirit-bond which connected 
it to matter is severed, the link of life is broken, the spirit 
freed is disengaging itself from its earthly trammels. There 
lies the body stretched in death. How unlike the spirit 
which is floating over it, still unconscious, still unable to 
think, but just born into the life of the spheres. As it 
floats over the body which was so lately its abiding-place, 
there come to it, drawn by their affections or by their duties, 
spirits possessing form and shape, beautiful beyond thought. 
They support this spirit-cliild until it recovers its conscious¬ 
ness, and then with the impress of the last life-thought still 
vibrating on its brain, with the emotions of its heart still 
unsubdued by death, with its whole nature palpitating, and 
even suffering at the thought of the separation from loved, 
aye! fondly-loved friends, wife or children, this new spirit 
meets the new impressions and scenes which surround it. 
Its agonized mind writhing with death, and with all its 


156 


SPIRITUALISM. 


nature struggling within its internal, it opens its eyes to the 
unspeakable glories of a new world. Then all the spirits 
whose lives are pure, whose mission being accomplished 
toward it, now take it by the hand, and bid it look around, 
and behold the things which are old have become new. 
Think you, with all these new objects, both of spirit-life 
and spirit-matter coursing their way through the several 
senses of its brain, there is not awakened an impulse and 
desire far beyond the dull and confined sensations of life I 
Think, too, that it is divested of all the contrivances which 
in life so circumscribed its mental action, and that its freed 
spirit can now quaff deep of the intoxicating draughts of 
joy unspeakable that are presented to it on all sides. 

Spirits when, they awake to a sense of what they are, are 
not permitted to talk much, neither are their minds tasked 
with a succession of new impressions other than those which 
first meet the eye. After the friends have taken charge of 
them for a while, they remain under their teaching for a 
time, not sermons or doctrines, but a sort of history of what 
is before them, and then they are left to the true manifest¬ 
ations of their nature. Now, if good and pure, if their 
minds desire the high and holy, if, in simple language, they 
wish to ascend, their affinities are their guide. They can 
not mistake. They are irresistibly impelled to go forward 
to the place where they meet with all the circumstances 
and conditions which conform to their desires or the wants 
of their nature. 

Is ow, be it understood, spirits can not conceal their true 
feelings like man. The very fact of being a spirit opens 
the. avenues of thought and motive to all. Thus, though 
their desires are as different and as varied as are their forms 
and countenances, yet they are fully cognizant of what 
spirit means and of what spirit requires. It is this prin¬ 
ciple which, as I have explained before, impels them to 
locate where they will be most happy. 

ISov spirits possess a material nature, and this nature or 
form in some is so gross, that it is almost subject to laws 


t 


SriKITUALISM. 


157 


as imperative as those on earth. I mean as material laws. 
Their material nature is under influences which require 
obedience, and though there is none of the physical suffer¬ 
ing you have, yet there is as much material necessity and 
absolute want in proportion to the grossness of their na¬ 
tures as there possibly can be in your material world. 

Under this statement you can plainly see what will fol¬ 
low. 

Thus we have as much of life with us as with you under 

«/ 

the wants of our nature, and it would be simple in the ex¬ 
treme to suppose for a moment that God made a material 
solid earth, and placed in it spirits who were so impalpable 
that they could not adapt either their bodies or spirits to 
the necessities of climate, of soil, of food, etc. But we 
are sent to places (by our affinities always) where we can 
comply with all the circumstances, just as you do when 
you select a place to reside, though our population is 
divided more rationally, more justly, than are the divi¬ 
sions of classes with you. We eat and drink of the fruits 
and vegetables of the countries where we reside. This, 
however, we do always, as far as I can learn; for as long as 
matter exists, it can not maintain itself without support from 
some external source. And then if we eat, there must be 
some one to grow the' food, for the climates do not always 
produce spontaneously food for all. But this is a matter 
of choice who shall labor, and we all, in our neighborhoods, 
take turns in so doing, and thus all do their duty to them¬ 
selves and others. Most frequently spirits associate to¬ 
gether in neighborhoods or communities, composed of mem¬ 
bers varying from fifty to five hundred, and while the ab¬ 
sorbing topics of progression and purity, of development 
and affection, occupy our minds mostly, yet the usual duties 
of material life are just as incumbent on us as with you, 
always modified by our organization and the circumstances 
in which we are situated, and the place where our affinities 
direct us. 

Well, now you have the life of spirits as far as regards 


158 


SPIRITUALISM. 


their bodies; and what think you is the proper food foi 
their minds? Every thing which can open the beauties of 
God’s handiwork, which can penetrate the assumed mys¬ 
teries of his creation, which can typify his works by a re¬ 
semblance or correspondence, that is, as in painting or 
sculpture, or any thing which by intuition compares with 
any of his attributes, as music, melody, or that which opens 
the internal to a better appreciation of obligation or duty, 
as the action for others, whether out of the body or in the 
body, or that which gives us an understanding of God as 
he is in a whole, as the investigation of the principles on 
which are based his laws—these are the proper food for 
mind, and it is eagerly sought for by spirits. We stand on 
a broad plane overlooking two worlds, with our organiza¬ 
tion so sublimated that we innately understand the true 
connection that exists between matter and matter, and spirit 
and spirit. We live in this world of spirits, but our duties 
are as much with you, and on your earth, as they are with 
spirits and spirit-land. I will explain all this by-an.d by. 

I expected to be done, but I have a word to say. When 
we visit your earth, we are not ordered to do so by any 
higher power than that we set up over ourselves. We can 
not act contrary to law, but this law, though predicated on 
God’s law, is but the emanation from other minds. We 
choose our rulers, and our organization of government is 
alike under the direction of ourselves. 

Thus we select those who are the most advanced, whose 
minds have been occupied in studying the necessities of 
man’s (as we call ourselves) nature, and his connection with 
man. They understanding what is most necessary to pro¬ 
mote the happiness and progress of all, are appointed by 
the expressed consent of a neighborhood to look after the 
w T ell-being of the members of that neighborhood. But it 
is no forced administration of law, it is no tyrannical ex¬ 
hibition of authority, it is simply a recognition of the prin¬ 
ciples of right. This is enough. With the progressive 
spirits there are no quarrels. 


SPIRITUALISM. 


159 



ttiimt Cljidutt. 


Wednesday , May 4th : 1853. 

This evening Governor Tallmadge was in my library, accompanied by 
a friend, Judge Baker, of Wisconsin. Dr. Dexter came in and was soon 
influenced to write: 

I am glad to see you to-night, Governor, as I wish to say 
a word to you on a personal subject; but as well to all as 
to you, I wish to say, for the time I can spend with you, I 
cherish the opportunity as one of the green spots even of 
my spirit-life, and trust not only I, Bacon, may derive good, 
but to you it may be the open door of truth. Bacon. 


When you return home, and after a few days shall have 
elapsed, you will meet with a trial which will disturb you 
somewhat, and may annoy you for a long time. What the 
nature of this trouble is I can not say ; but this I can say, it 
is connected with your political life, and is also connected 
with a matter referring to your action with certain individ¬ 
uals, to which I alluded when the other evening I said, 
“ Beware of false friends.” The matter can not, however, 
permanently disturb you, or in any way injure you; but, 
as I am informed by one who takes great interest in your 
affairs, there has been some consultation among certain 
parties which will disturb your mind rather than affect you 
any other way. This, however, I only repeat from hearsay, 
and I do not vouch for the correctness of the statement, 
only being requested by one who loves you to mention it 
when you were present. 

Your own reason must govern you in believing or dis¬ 
believing. You can judge best whether there is any thing 


160 


SPIRITUAL ISM. 


which can affect you and annoy. The way to act will be 
under all circumstances to act nobly, truly, rightly, and 
leave the end to God. 

To many men the predicting of trouble is a source of 
great care and anxiety. It seems to unsettle their minds, 
excites the imagination, and they magnify little troubles 
that may occur to mountains which they can hardly com¬ 
pass. 

I have chosen this opportunity to mention the matter 
referred to, to the Governor, because, if it did take place, 
he would view it as a circumstance of life, and would not 
be vexed with any premature anticipations of evil in the 
future. 

How strange a compound is man ! To-day strong in the 
conviction of what he considers right; to-morrow trembling 
and fearing in respect to the very principles he has avowed 
as the guide and motive of his life. It is not strange to us 
it should be so. Were man influenced by spiritual causes 
alone, were the avenues to his mind blocked up by no ma¬ 
terial barriers, there would be a constant succession of im¬ 
pressions emanating from a source which must be infalli¬ 
ble, as thev would come from those who would have tested 
the competency of earth-life and spirit-life, and could judge 
of the power of either to afford the true solution of all the 
mysteries of his nature. 

But then man is not controlled by external impressions, 
be they what they may; his organization is material, his 
impressions are also material, and, of course, his conclu¬ 
sions and comparisons, predicated on material evidence, can 
have no reference to that which neither his mind nor his 
spirit recognizes as spiritual. Nature is ever varied; but 
with us her forms, though more elaborate, are yet more di¬ 
versified than with you. With you every spirit is of the 
grossest kind (figuratively), and, of course, placed on earth 
as you are, surrounded by matter in every shape, with your 
own organization corresponding to the nature of the ma¬ 
terial of which the earth on which you live is composed. 


SPIRITUALISM. 


161 


tlieie must be a succession of impressions, the nature of 
which simulates the objects by which you are enveloped. 

But there is an evidence of the truth of spirit-revelation 
Which I imagine has not yet been noticed, and that is ma¬ 
terial, as is the nature of man. There is, to him who be¬ 
lieves, an entire change in the character of his mind. His 
spirit, forestalling time, leaps over its boundaries, and 
catching the shadowy outlines of spiritdom, drinks in the 
sublimating essence of that view; and the draught, like the 
tabled nectar of the gods, changes the gross nature.of spirit 
and body, and renders the man susceptible to all those 
sensations of meekness, of tenderness, of charity and love, 
which mark him as the man wdiose heart is indeed vivified 
and renewed by spiritual intercourse. In the word spirit, 
in that connection, I do not mean spirit is gross, but the 
amalgamation is gross 

Here Governor Tallmadge remarked that he supposed he had not 
charity enough. He had charity for those who did not believe, but he 
had none for such persons as the writer in the National Intelligencer. 
who, without investigation, was willing to revive against those who had 
investigated, the fires of Smithfield and the hangings and drownings of 
Salem. 

It was written in answer : 

Ho, Governor, not that you have not charity enough, 
but perhaps that your charity is not properly directed. Let 
the dog bark, the cat mew, or the ass slavishly toil for 
mere animal existence, still nature will assert its just claims, 
whether in man or brute. And to him who, without evi¬ 
dence of either right or wrong, can denounce that as un¬ 
true which he has not investigated, you may justly attrib¬ 
ute the true prerogatives of his nature. He will bark dog¬ 
like to the compulsion of his brute-like organization; and 
he will toil like the ass, to perpetuate the slavery of opin¬ 
ions to which he is bound by error and prejudice. 

! It is not worth while to contest the truth of spirit-revela¬ 
tion with those who do not believe. Truth is like the misty 
vapor encircling the mountain’s top. The sun of error, of 

11 


162 


SPIKITUALISM. 


superstition, of priestly teachings may, in its full blaze, 
dissipate the cloud, but its cloudy substance is disseminated 
through the whole atmosphere, and descends in grateful 
showers to replenish and fructify the thirsty earth. So 
with man. Argue with him, and he battles with you. 
Prove he is wrong, and, Proteus-shaped, he attacks you 
again with arguments founded on that very error. But let 
the cloud rest on the mountain, and when disturbed by the 
sun or the wind, in grateful sprinklings it returns to foster, 
to cherish, to develop the nature of its own godlike virtues. 

The Governor here inquired whether it was to be understood that i 
was better not at all to notice such assaults as he had alluded to ? 

And it was answered: 

Not notice in anger, or with the appearance of vexation 
but with the calmness and simplicity of truth. You can 
not convince by denunciation. There should be a grand 
dignity in your answers, a moral personification of your 
communion with spirits, which will exert a more potent in¬ 
fluence on the world than all the replies which you can 
make to attacks on our cause in vexation or a hasty zeal. 

Dr. Dexter then asked Lord Bacon if he would not arrest his communi¬ 
cation a few moments, while I should read to Judge Barber some of 
Sweedenborg’s communications. He answered: 

Yes, I am always instructed by anv thing from Swee- 
denborg. 

I then read for half an hour or so, and when I finished, it was written ; 

I guess we will all go home, and so good-night. 

Bacon. 

Governor Tallmadge and Judge Barber then left, and the Dr. and I 
remained in conversation until after midnight. Suddenly the Doctor’s 
hand became affected, and it seemed that they were going to write again, 

I remarked, What! do they never sleep ? 

And it was written: 

Sleep { certainly, Judge. How can our bodies support 
the wear and tear of life without sleep ? But the nearer I 


SPIRITUALISM. 


163 


approach those I love, the more I identify myself with their 
present feelings. Thus I feel inclined to-night to be cosy 
with you two, and to open my heart and tell you of its 
high and noble aspirations, to tell you with what joy I shall 
wend my way to those worlds spoken of by Sweedenborg, 
when I shall have accomplished the object for which I now 
labor. 

Oh ! could I take you with me, and with the velocity of 
thought wend our way through space, looking down on 
w T orlds moving in their orbits, tilled with spirits whose only 
thought is onward and upward! To point out to your ken 
the source of those things, the manifestations of which only, 
you are permitted to behold. Together to learn from the 
observation of his works, the nature and attributes of the 
Creator. Together to develop the germs of our own char¬ 
acters, and together to strive onward toward that sphere 
where the full conception of our yearnings shall be gratified. 

When we should have at last arrived at the place of 
eternal rest, can you conceive the sensation which would 
pervade our spirits, freed from materiality, when in daily 
and hourly communion with the millions on millions of 
souls liberated from every thing which partakes of earth, 
we enter forever into the real joys of our eternal existence ? 

No human heart can realize, no human mind grasp the 
thought which now fills my nature, and lifts my spirit even 
beyond the barriers of this world. 

Oh! ’tis then I feel that there is in all the works and 
laws of God this one eternal principle of love. For what 
can exceed the love of that being wdio has prepared a 
heaven where mind can grasp the every thought of life and 
death ! Yes, even you, toiling and laboring to obtain that 
which will satisfy your minds on earth, can you realize 
what that joy must be when there is no obstacle to the ful¬ 
fillment of that desire? 

But I must close. If I am too prosy, learn that the 
spirit never tires of striving too, and that though we lay 
up no treasure of gold, we are more than repaid if our 


164 


SPIRITUALISM. 


efforts enable you to treasure up one truth from our teach¬ 
ing, or to cast off one error from our doctrines. Good-night. 

Bacon. 

The Dr. then, in our conversation, alluded to an idea I had uttered, 
which, he said, had disturbed him with doubts, etc. After we had con¬ 
versed some time on that subject, it was written : 

It would be better that you do not go on, if you have a 
doubt of our truth. I point to the ever-living God, who is 
truth. I teach you humility, self-examination, and trust. 
I talk to you as spirits talk to one another, believing you 
feel our truthfulness, if you can not see us. Do you believe 
you have seen your wife ? Believe, then, it is she who put 
the thoughts into my mind uttered to you, and that she it 
is who has read your heart better than you know it your¬ 
self. Doubt if you will, but believe you must. Learn, you 
are not perfect, but that your failings and faults will be 
just as freely told you as your capacity to aid our cause. 

Bacon. 


SPIRITUALISM. 


165 



tttbn Jfmutun. 


Thursday , May 5th , 1853. 

The circle met at Dr. Dexter’s, present also Governor Tallmadge. 
Before any thing was written, I suggested whether it would not be bet¬ 
ter, the first thing after every teaching, to propound the questions spring¬ 
ing from that teaching, as thus the subject would be kept compact in 
these papers. 

After a while, the Doctor’s hand was moved, and he wrote: 

Have you ever thought, my friends, of the remark of 
our Christ, that when two or three were gathered together, 
his spirit would be among them ? When even in the pri¬ 
vacy of your domestic relations you are retired withirf the 
charmed circle of your homes, then it is that the spirits of 
your dearest friends departed are with you, enjoying with 
you all the joy and comfort which the social connection 
affords. Then it is, that when the heart seems gushing forth 
with affection that your spirits are so nearly and intimately 
approached by your friends, and the fullness of your heart 
is the reflection of their impression. 

To-night you are surrounded by many spirits of those 
who, when on earth, you dearly loved, and who to-night 
unite with me in the blessing—Cod cherish and guard you. 

SwEEDENBOKG. 

I shall be glad if your .questions are proposed, Judge, 
and in future the course you have mentioned may be 
adopted ; but you will not expect me to answer in detail all 
you ask, as that might take up too much time; but I will do 
the best I can to satisfy you. 

I then proposed this question . 

You say, u there lies the body, and the spirit is floating over it. ; - In 


SPIKITUALI&M. 


1U6 

what does it float ? Has it ; then, a new body ? Does it take that body 
with it from its old body, or is it a new creation independent of the 
former body ? In the vision which I saw of my brother-in-law’s death, 
did I see accurately the process of dying in this respect '?* 

* I can render this intelligible only by the following extract from my 
journal: 

November , 24 th, 1851. 

My wife’s brother-in-law, residing in Brooklyn, has been ill for some four 
or five weeks, and gradually falling away, so that it was evident he could 
not live long. 

On Sunday, the 17th instant, I spent most of the day with him, and in the 
course of the day he revived enough to converse with me about his approach¬ 
ing departure. I took occasion to explain to him, as I had learned from these 
communications, what death was, and what the other state of existence was, 
on which he was entering. He was able to understand me. * * # # 

I remained with him the whole of the following Saturday night, and re¬ 
turned to my lodgings early on Sunday morning. I lay down on my sofa in 
the course of the forenoon, and while there, I received a very vivid impres¬ 
sion of the manner and circumstances of his death. 

He had breathed his last, and I saw what I supposed was his spirit-body 
issue from his mortal body in the shape of a cloudy frame, and directly over 
it, ai^d in the room where it lay, it assumed the human form, but it seemed 
to have no intelligence. Suddenly it lighted up, was alive and intelligent, 
and I was impressed that that was caused by the soul’s leaving his fleshy 
body and entering his spiritual body. As soon as that intelligence appeared, 
he looked around as if somewhat in doubt where he was, but he immediately 
seemed to recollect that his present condition was not strange to him, and to 
know from previous instruction that he was in the spirit-world. He then 
turned his looks to his family and friends who were around his corpse, and 
bestowed upon them a look of great affection, and was then wafted away on 
a flood of light far into the distance, until he faded from my view. 

While his spiritual body was thus forming, three spirits were in attendance. 
One, his son, who died twenty-seven years ago, at the age of three years ; 
another, a grandson, who died a few weeks since, at the age of four years ; 
and the third, one of mature age. His son’s attention was directed solely to 
his father, and his grandson’s principally to its mother, who was present. 
He seemed to wish he had some means of making her know that he was pres¬ 
ent, and that he could throw himself into her arms, so that she could feel 
it. He seemed to be full of hilarity and* joy, and to desire to communicate 
his happiness to her. The attention of the third person was directed partly 
to him and partly to the friends around, whom she had loved so well. 

When at length they began their upward journey, they all bent upon us 
looks of great affection and gladness. As they progressed, they were from 
time to time joined by other bright and happy spirits; and as they faded in 
the distance, they unitedly gave us a parting look of happiness and affec¬ 
tion that has no parallel on earth. 





SPIRITUALISM. 


167 

In answer to this he wrote: 

Although I may pretend to some power of concentration 
and memory, yet, Judge, that is a long question, and in¬ 
volves many points, therefore, if you please, one point at a 
time. 

Well, then, I will first ask, Has it a new body? 

Yes, most certainly, a body composed of new materials, 
relined and sublimated, but still entirely material. 

Next I ask, Does it take that body with it from its old body? 

It does not take the materials from the old body, but it 
is a new creation, as instant of life as was the corporeal 
germ when it vitalized the embryo in utero. 

I remarked that the other part of my question, referring to a vision 1 
had had, was of moment only as illustrating the subject. 

It was written: 

Of that I can not judge, but the spirit when leaving the 
body leaves it for another probably ready for it. Even 
spirits do not see the process. If it has been vouchsafed 
to you, it has been for some special purpose. 

Mr. Warren somewhat criticised the expression, “instant of life.” 

And it was written: 

Instant of life is the proper expression, as I maintain, 
and means just what ./want to express. 

I then propounded this question: 

You describe what is the fate or course of one whose aspirations are 
upward. Please describe also the fate or course of an opposite one— 
one gross, material, and very sinful. 

It was written in answer : 

Let your minds be entirely directed to the answer of this 
question. 

I am glad you proposed it, for it is a subject which I in¬ 
tended to incorporate in my lectures ere this ; but the ideas 
have been so varied and numerous I could not do it before 
this moment. I now say, when the good man dies, or rather 
one who has do^.e all he could to live properly and justly, 


168 


SPIRITUALISM. 


he finds a new world opening to his view, and a new race 
of beings inhabiting it. The very air is redolent of peace 
and joy, and the whole landscape is filled with every thing 
so beautiful, that he is impelled to stop at every step and 
drink up, as it were, the rich draughts of pleasure which 
are everywhere proffered him. To his mind the opening 
of one object or view, whether of world or thought, is but 
the incentive to a greater effort to progress, and thus he is 
led from one point to another, culling by the w T ayside, and 
from hill and dale, from spirits of friends and spirits of 
strangers, the truths which his soul most desires to know, 
until he has arrived at the place which the true affinities of 
his nature assure him is the locality where his probation 
is to be passed. 

But to the spirits who have lived a life of selfishness, dis¬ 
regarding the claims of their race, who have toiled and 
struggled for no other motive than to accomplish their own 
ends, at no matter what cost, who have bowed their spirit 
to the rule of error, and who have delighted to circumvent 
their fellows, who have, while they professed to serve God, 
denied him by their acts—they die, and their spirits enter 
new bodies. ISTow I beg, in this connection, to say that, 
there must either in man’s residence on earth be the devel¬ 
opment of his spirit and the corresponding progress, or there 
must be a retrogression and a consequent depreciation of 
the true desires of his nature. Thus it is, when the spirit 
by its acts retrogrades the true type of that condition is most 
distinctly manifest after death in the acquired tastes of that 
spirit for the scenes which on earth afforded him pleasure. 
And it turns from the contemplation of what is around, 
above, and beyond, to the constant yearning after that which 
is below, which is gross, which is circumscribed in the 
limits of your globe. It does not associate with those whose 
aspirations are for the good. Its affinities lead it toward 
those whose desires correspond with its own, and it chooses 
for its companions those whose habitations are near this 
earth, and whose tastes are of the same character. Its body 


SPIRITUALISM. 


169 


is not as specifically light as are those of the progressed 
spirits, for with us as with you certain localities change 
the very particles of our organization, and develop charac¬ 
teristics really opposed to the intent of our creation. I cite 
in corroboration of this statement the tribes of Hottentots, 
whose organization is so gross that the very formation of 
certain organs of the body is so changed that they do not 
resemble that of a human body. By living near the earth, 
obtaining their sustenance from the bodies near to it (for we 
can transport ourselves miles without number in a moment 
of time), they acquire an aspect differing widely from our 
external appearance. Their bodies are sublimated, it is 
true, but still, were you able to see them, you would scarcely 
distinguish the difference between them and men of your 
own earth. I now speak of spirits whose minds are not 
really evil, but not progressive. 

There is another class to which I will direct your atten¬ 
tion, as belonging to that division who are really bad, and 
who, by a long course of evil life, have denied their obli¬ 
gations to man, to God, and to the laws which he has estab¬ 
lished. After these spirits have passed into their new bodies, 
they are so heavy, so much more dense than are the other 
spirits mentioned, that they can not maintain themselves 
even near the earth, but sink far below it, and are really of 
so dark a hue that they are almost black.* 

How the place of their residence is far below that which 
I ever had a desire to visit, and I can not tell you from 
actual observation what it is, but it is said to be an exten¬ 
sive plain, with but one single mountain in the center. So 
attached are the inhabitants to this interminable level that 
they scarcely attempt for years to ascend this mountain. 
How it is almost always night there, or rather a condition 
midway between night and day, and if they were to ascend 
this mountain, it is said they would catch a glimpse of the 

* This teaching is so closely coincident with some of the manifestations 
which I have witnessed through other mediums, that I insert one in the Ap¬ 
pendix as calculated to elucidate the subject. See Appendix E. 





170 


SPIRITUALISM. 


brighter lands beyond, and a desire would be created in 
their minds to leave this place for the world beyond. How 
true this is, I can not say ; probably there is some condition 
or state resembling this, and it may be this is true. Some¬ 
times, inspired by their own wicked feelings, they make a 
strong effort and force themselves to your earth, and then 
it is that some unfortunate one is impressed with wicked 
thoughts, and is persuaded to do wicked things; but God in 
his infinite wisdom does not leave the administration of 
his divine or material laws to beings of so corrupt a nature. 

lie prefers that man shall have no one to blame but him¬ 
self and the circumstances around him for his sinful acts; 
and it would conflict with the laws he has instituted if he 
permitted man to be controlled by spirits inferior to him¬ 
self. But you can imagine the darkness of ignorance into 
which these spirits are plunged, by comparing the benighted 
cannibals of your own earth with yourselves, only adding 
to the comparison the fact, that in one it is a developed 
spirit, advanced one step beyond earth, and in the other it 
is of earth. 

The first class referred to are those who confuse these 
revelations most, particularly by misrepresentation and de¬ 
ceit. They are always on the alert to seize on impressible 
mediums, and through this channel to impart incorrect 
statements relative to “ life in the spheres.” 

Now, allow me to say that the first idea embraced in the 
revelations made to your family, Dr., was the correct one; 
that is, that spirits (unprogressed ones) dare not assume the 
personality of any other spirit, so you demand of them the 
truth in the name of God. But they misdirect, bewilder, 
confuse, make false statements of the nature of these man¬ 
ifestations, and would willingly create doubt; for these 
spirits are allowed to mix with other spirits whose duties 
bring them to earth, and thus they are enabled to make 
false statements regarding them.. In short, they delight in 
inculcating error, as they did in receiving and learning it 
when on earth. 


SPIRITUALISM. 


171 


The dark spirits do progress, but it is in a cycle of years. 
The mischievous spirits progress also in much less time, but 
both have laborers among them from the advanced spirits, 
whose duty and pleasure it is to instruct, to disabuse their 
minds of ignorance and prejudice, and to point them to 
God as the source of all things. 

Have I answered your question ? 

Mr. Warren made the inquiry, as to spirits taking the form after death. 
Does not any portion of God clothe itself with his form, or an approx¬ 
imation to it in proportion to the spirit’s progress, and would not this 
account for gross spirits taking an imperfect and less sublimated form 
than those who have become more godlike by their advancement ? 

In answer it was written : 

How I must close. I would say that that principle per¬ 
haps does exist in the development of the body, but as a 
principle pertaining to the development of all matter, cloth¬ 
ing itself according to law, in some form, which is the con¬ 
sequence of the effect of that law. How it takes place I 
can not tell. When you and I, Mr. W., shall have reached 
the last stage of material life, then, indeed, we may turn 
and look at the operation of the principle of every law 
which governs nature. Good-night. 


172 


SPIRITUALISM. 


jintbu Jfiftnn. 

Sunday , May 8th , 1853. 

This evening, at Dr. Dexter’s, it was written: 

The night is dark and stormy, and the air should be chill 
and uncomfortable. You draw near your firesides, and sit 
conversing with one another, and opening your hearts to 
the genial influence of social connections. With us, we do 
not feel the effect of storm or cold when approaching your 
earth, and our spirits are not clothed with such garments 
as hide the true purposes of our hearts. We converse with 
one another, but our meaning is perceived without the ex¬ 
pression of thought; and the farther we progress, the more 
is our spirit manifest through all the developments of its 
covering. But to-night, in spite of rain or chill, I meet 
warm hearts and strong desires to excel, and I give you a 
response founded on the very basis of our creation—a re¬ 
sponse of love and truth, and greet you in the name of God. 

SWEEDENBORG. 


I propose you ask your questions. 

I did so, and asked first this: 

You say they are impressed to go forward to the u place,” etc. As 
you thus describe a material heaven, let us know where it is located, 
where is the food grown, and where are located those little communi¬ 
ties ? What is the soil in which the food grows ? Is it earth or air ? 

It was written in answer : 

I can answer that to-night, if you wish; but as it will 
take, perhaps, the whole evening, would it not be better to 
defer it? Still, I will be governed by the wishes of all 
present. 


SPIRITUALISM. 


173 


We expressed our wish to have the answer now, unless he had some¬ 
thing particular which he wished to communicate. 

He wrote in reply: 

No, nothing but the continuation of my teachings; but 
I will answer this, and, as I may write for some time with¬ 
out stopping, you can amuse yourselves as well as you can, 
without , however, interfering with the magnetic connection 
of the circle. 

My experience will, perhaps, be taken for a direct his¬ 
tory of the subject proposed. My motives have been vili¬ 
fied and questioned; and even while on earth, I encoun 
tered much opposition from all classes of men styling 
themselves Christian, who denied the main features of my 
doctrines, and contended they were untrue, because I could 
not have had any association with spirits. 

I was called crazy, and my writings were censured as 
blasphemous, because I had given the experience and les¬ 
sons of a life, the object of which was to penetrate into the 
arcana of nature, and the design of which was to live as 
pure as was possible for my material nature to permit. 
What I taught while on earth I was satisfied was correct. 
I was directed by spirits, whose lessons and explanations I 
thought I understood, and my earnest desire was reasonably 
and rationally to explain the wonders revealed to me, sub¬ 
stantially as I viewed them, and to give to the world, in 
truth, the instructions I derived from them. 

But after my death—or, rather, after I left the earth—I 
commenced a course of review on all the matters which I 
taught as true, and when my spirit, divested of its grossei 
covering, became itself a personal actor in many of the 
scenes which I had attempted to describe, I learned how 
easy it had been for me to give an incorrect coloring and 
shape to the great doctrines which I had supposed I had 
taught correctly. 

I have made these remarks in order to explain what fol¬ 
lows. 

Living, as I said, with the sole and only motive, to ele- 


174 


SPIRITUALISM. 


vate my nature, and to aid mankind in their race toward 
eternity, I had no fear of death. I had lived to impart to 
the world the realities which were unfolded to my mortal 
vision of the various conditions and states of the world I 
now inhabit. I had lived pure and unspotted, and when I 
left the world I was ushered into what has been stated as 
the sixth sphere. 

But in the course of the great revolution which took 
place in my opinions on many subjects, it became neces¬ 
sary that I should visit many of the departments of spirit- 
life, and thus, and by conversation with and accounts given 
me by other spirits, I have become acquainted with many 
of the facts which I now inculcate. 


Let it be understood, then, first, that this is a world occu¬ 
pied by spirits, or, rather, men, women, and children, min¬ 
gling as their desires, tastes, inclinations or pleasures impel 
them, accomplishing and carrying out the great objects of 
their formation, the development of the spirit itself to that 
exact state when und where it will manifest the properties 
and attributes so corresponding to those of the Great First 
Cause, that they can live and exist eternally in direct 
communication and connection with all that possibly can 
be known or realized as God ; and, second, that the different 
spheres are localities assigned to the progressed spirits, and 
they represent a state of elevation, and are reached only 
bj a still moie sublimated and refined materiality and ad¬ 
vance of knowledge and goodness of the soul than belonged 
to the bodies or spirits occupying the sphere below. 

Now when I arrived at the sixth sphere, I found myself 
surrounded by spirits whom I had known on earth, and 
was immediately made a member of a community, com¬ 
posed, for the most part, of spirits of relatives or friends 
v itli whom I was connected in life. The newness of every 
thing impressed me with delight. The air was pure, and 
the whole heavens were bright and clear beyond all com¬ 
parison. I saw no difference in the sky, except its bright¬ 
ness and purity; and on looking abroad on the-earth, I 

/ 


spiritualism. 


175 


could detect no difference in its appearance from our earth, 
except in the heavenly beauty and harmony in the arrange¬ 
ment of the landscape. The diversified character of the 
scenery, the mountains, not ragged and steep as on earth, 
but rounded with every regard to the harmony and beauty 
of all the other scenery. The trees, the rocks and moun¬ 
tains, the flowers and birds, the gushing torrents and the 
murmuring rivulets, the oceans and rivers, man, woman, 
and child, all passed before me, so far excelling every thing 
I had conceived or imagined in the beauty of form, in the 
glorious demonstrations of their nature, in the palpable and 
evident exhibition that they were beings who inhabited an 
earth near to the gates of heaven, that my spirit, lifted be¬ 
yond itself, sprung forth in one spontaneous gush of love 
and praise, and I blessed God who- had vouchsafed to me 
the privilege I then enjoyed. 

We occupy earth—tangible, positive earth—as much as 
your earth; but the advanced state of both spirit and lo¬ 
cality renders it unnecessary for us to labor much to obtain 
food for the support of our bodies. Then, again, the earth 
brings forth spontaneously most of the food required for 
our bodies. And I would say, the advanced spirits do not 
require as much food as those who are below them. Their 
bodies, in every sphere to which they are elevated, lose a 
portion of their grossness, and as they are more refined, 
they become more like the spirit itself. We have trees— 
real trees and flowers, and mountains and rivers, and rocks, 
and every thing material; but you, who have traveled 
into some unsettled and far-off lands, can realize the great 
difference there is in your own land in the various mani¬ 
festations of nature. You can behold mountains on moun¬ 
tains piled to heaven, and at their feet vast plains spread 
out, where not one blade of grass, not one green twig gives 
evidence that it is fit for the habitation of man. You can 
go farther, and behold the rugged and barren places which 
have been conquered by man’s indomitable efforts. The 
dark forest which for ages covered the land has fallen be- 


176 


SPIRITUALISM. 


fore the determined energy and labor of man; and the 
somber recesses, fit habitations for the bear, the tiger, or 
some poisonous reptile, have been made to yield to man a 
tribute of labor, of effort, of mind . Thus when comparing 
tin's condition of things, your mind can the more readily 
perceive what is the state of those worlds fashioned for the 
residence of spirits, whose minds, filled with knowledge, 
and incited only by the strong feelings of love and ador¬ 
ation to God, are placed there to live, to inhabit that earth, 
and to form just such connections and associations as the 
same spirit did on earth. 

In reviewing what I have written, and taking the many 
statements I have made contradicting the revelations of 
other spirits, the whole object of man’s creation must be 
considered. What is creation in its whole but the gradual 
progress from the lowest form to the full development of 
man himself? 

To suppose that this earth is, of all the works of God, 
alone the place selected for the residence of spirit in the 
flesh, is to deny the evidence which daily passes before 
your own senses, as well as the truths elicited by actual 
research. How, reasoning from what data you possess, 
you must be satisfied that in your earth there are man} 5, 
grades of creation, both in the animal and vegetable world, 
and that the whole work together just, probably, as it was 
designed by the Great Architect of the whole. 

To suppose that creation or man had gone contrary to 
God’s intention, when first fashioned by his hand into ex¬ 
istence, would be an absurdity, and, in fact, would deny 
the ability and power of the Creator to form a world and 
establish laws for its government which would conform to 
the principles on which they were based. And, again, 
when you look abroad on the planets moving in their orbits 
with no deviation, and the sun and moon answering the 
specific object of their creation, the earth bringing forth 
its treasures of gold and silver, and trees and fruit, and food 
for man—in fine, all the natural laws of God working to- 


SPIRITUALISM. 


177 


getker, without one deviation or departure from the precise 
purpose for which he created and established them—would it 
not be strange that he should have so signally failed in accom¬ 
plishing his purposes in regard to man ? Is it not surpassing 
strange that when the maturity (or age) of creation can not he 
ascertained from any development of present effects, and 
that only an atom or speck of all his works can be under¬ 
stood from actual observation, and that, too, creation in all 
its vastness is as much beyond the research o± man as is a 
visit to the sun, that man can decide as to the events and 
results of God’s laws in relation to the whole ? 

When so little is understood of your earth, can it be 
possible that that of which you know nothing—the soul of 
man—can be limited and confined, its destiny determined, 
and its condition and action circumscribed by your igno¬ 
rance of law T s of which you know as little as you do about 
God himself? Ho ! the limitations assigned both to matter 
and spirit, by sect or denomination, are a perfect absurdity. 
What do you know of man, and who can limit the action 
of his mind ? Who can control the innate promptings of 
the spirit, and circumscribe to given laws the impulse of 
that principle which is a part of that Great First Cause 
which fashioned from chaos the whole vast universe ? Can 
it be done by a doctrine—a theory ? But I can not dwell 
on this part of the subject longer. 

I remarked that all my question had been answered, except as to the 
place or locality, and as to that I was conscious how difficult, if not im¬ 
possible, it was to make a statement which I could comprehend. 1 
would not, therefore, press that part, unless he wished to teach upon it. 

He wrote : 

Ho. I am glad your mind, Judge, recognizes the diffi¬ 
culty of understai ding locality in this connection. I might 
say Mars, or Jupiter, or Yenus ; but your mind would tire 
were I to lead it where spirits of the sixth sphere dwell. 

I can not locate it. Suffice it to say, far beyond the con¬ 
fines or limits of any star or planet of which you have 
knowledge. 


12 


ITS 


SPIRITUALISM. 


I then inquired, Those whom you describe as so material or gross, are 
they detained near the earth, and so nearer and nearer, in proportion to 
their grossness, so that they wander darkling around their old haunts ? 

And it was answered: 

That is a comparative term—“near the earth.” They 
visit the earth frequently, and their tasks and habits cor¬ 
respond with what they used to be when on earth. To 
compute the distance would be beyond my ability. 

Is progression and purity the all-engrossing topic of thought with them ? 

Ho. 

Your duties being so much on earth, and your connection with earth 
being so intimate, is not your happiness much impaired by our sufferings, 
or the thousand-and-one considerations which cause us unhappiness 
here ? 

Yes. 

In your government, do your little communities band together and 
form larger ones, over which, also, there are governors, and so on, like 
system upon system of worlds ? The answer was: 

Circle within circle, winding spirally upward, until it 
centers in one ruler over all. 

If the spirit-body is a new one entirely, and of new materials, in no 
respect emanating from the old, how is it a “ sublimation” of the old ? 
Just carry out the consequences of this idea. 

When you reflect that matter is the same, existing through 
all time, your question is answered. 

Are there spirits in a state of existence above yours, just as invisible 
and inaudible to you as you are to us ? 

Tes. How shall I find words to explain this seeming 
mystery ? But I will ask my friend Bacon to answer that 
question when you two are together, and I wish you would 
propose it at the earliest opportunity. 


SPIRITUALISM. 


179 


Sfdifftt JSddttn. 


Monday , May 9th , 1853. 

This evening, at my library, I read over to Dr. Dexter the minutes of 
last evening’s interview, and it was written : 

There is no state of existence, Judge, but has its better 
spirits above it. There is no mind so advanced and enlight¬ 
ened but there is a mind more developed, more progressed, 
to which the other will look, with deference and respect. If 
this obtains on earth, how much more should this law exert 
its full influence among spirits! It is a singular fact, in 
the progress of all things on earth, that the most inferior 
plant can, by cultivation, be made to manifest properties 
entirely distinct from the original, yet retain all the charac¬ 
teristic features of the genn. Now you take a peach, and 
in its original form it is almost worthless, yet by cultivation 
you develop the fruit to that degree of perfection that of 
all fruits of the earth it is most sought for and admired. 
These simple facts are pertinent illustrations of the great 
law which had its beginning with God, and will end only 
when the Creator is unable to execute the laws he has 
established. 

Thus all progressed spirits have above them other spirits, 
who have passed through the death of the spheres, and there¬ 
fore have become so much more ethereal and refined, that 
those in the sphere below necessarily can not see them. 
And though I pretend to a certain degree of advancement, 
yet there are conditions above my sphere where reside 
spirits whose bodies I can not behold, only when my mind, 
like your own, is in such a state that they act upon it, as cer¬ 
tain spirits did on yours, by visions and imagery. 


180 


SPIRITUALISM. 


Your learned men ascribe the nucleus of all worlds to 
what they call gaseous bodies, or nuclei. Supposing this to 
be true, through what processes of growth and develop¬ 
ment they must have passed to have arrived at that stage 
or state where they have become tit habitations for men! 

All species of the apple, it is said, are derived from the 
simple crab apple. And what variety, without number, 
you find in size, shape, coloring, taste, and flavor! [Now, 
this is eminently true with regard to man; and though I 
can not say he was derived from one source or one being, 
yet your knowledge of the various races, species, genera, 
and orders must satisfy you that in every age of the world 
some new property has been developed in him, and this in 
proportion to his situation and connection, until, at the 
present day, the race of men now moving and controlling 
the affairs of life have further advanced, and manifest more 
of the true characteristics of his proper nature, than all 
classes or nations who have preceded it. 

There is a necessity for an advance toward perfection in 
every thing created by God. Of what purpose was it that 
he created worlds, and filled them with intelligent beings, 
capable of understanding and learning from every man¬ 
ifestation of his power around them the effects which cer¬ 
tain laws he has established have produced ? Of what pur¬ 
pose was it that he should have created them, if he had in¬ 
tended that they—man or men—should have remained in 
a state of abeyance ? Of what use the mind ? Of what 
use thought? Of what use that the sprig should have 
been lopped off from the oak itself? 

God could just as well have created man without a soul 
as with an intelligent one; and certainly it appears to me 
reasonable that in planting within his body a spirit suscepti¬ 
ble, comprehensive, and intelligent, he intended that spirit 
should not be satisfied with learning or understanding one 
fact only, and that it should not be satisfied till it had grasp¬ 
ed every thing within the scope of its faculties. There is 
one idea which has often occurred to me since I left the 


SPIRITUALISM. 


181 


earth, and that is, that if it were not intended that both 
spirit and matter should progress, God would probably 
have created man with all the powers and faculties of 
his nature, ready developed at his creation. For were it 
denied that the intention of his creation was his steady 
advancement, the mind, when it had mastered -one position, 
would have still remained the same as before it recognized 
a new idea. There could not have been any appreciation 
of any thing before it, and instead of knowledge enlarging 
its range of desire and thought, it would have left it in the 
same condition as it found it. What think you ? On this 
great principle is based, as before stated, all the law and 
the spirits. 

Now about ourselves. And though I talk to you, my 
friend, I want you to understand that I include the Doctor, 
in every thing I say. Writing through him as a medium, 
I sometimes do not realize that he is present; but enough 
of that, too. 

I feel that your thoughts have been occupied in digesting 
the great truths taught last night by Sweedenborg. I am 
writing through the hand of Dr. Dexter; and to many 
persons, looking on and beholding the use of the same ex¬ 
pressions as you adopt on earth, they would remark on its 
foolishness and absurdity as a spirit-manifestation. But 
look at the ideas we inculcate, regard the thoughts we ex¬ 
press. And if in the whole history of written human 
thought there is any thing that can approach it, either in the 
magnitude of the ideas or the profundity of the thoughts, 
then I am heartily willing it should be said to be a farce. 

But when man, as have you, my friend, shall have looked 
into nature with eyes that do not blink at the dazzling 
gems she holds up before them; when man, like you, has 
from his inmost heart yearned for some rational explana¬ 
tion of the longing desire to understand your own immor¬ 
tality ; and when from the dark abyss beyond this life he 
shall have presented to his understanding the radiance, the 
glory, the unsurpassing loveliness of truth, and is willing 


4 


182 


SPIRITUALISM. 


to receive and adopt it, then shall old things indeed pass 
away, then shall shallow doubts give way to confirmation 
strong as the eternal principles of his own nature, and in 
the ecstatic joy of a developed mind he will find, as you 
have found, how great the joy of believing. Bacon. 

I remarked, that I was yesterday reading some of his essays written 
when in life, and I came across some which denounced the love between 
the sexes ; which said that no man could be great who had such love, 
and that great things had been done only by those men who had no wife 
or children. Now, I wanted to know if he entertained the same sen¬ 
timents now ? 

He wrote in answer • 

Oh! how little I understood the true character of the 
heart’s affection! What a confined idea I had of the soul’s 
capacity! But I am sure there is no man, no matter what 
his abilities—no matter how great the power of his mind— 
who can arrive at any eminence in the world you inhabit, 
excepting his heart is filled with love to all and every thing 
created by God, and who is not capable of appreciating 
affection’s response in every human heart. 

The law of God’s creation in all its workings is love; and 
had it not been for your affection, your devoted love, you 
would have burrowed in the mire of your own natural 
desires, and never have arrived at the position you occupy. 

Don’t refer me to my earthly absurdities. 

I remarked, that there was another question I wished to ask: It was 
evident that he was a progressed spirit, and from all the teachings it ap¬ 
peared that he could roam at pleasure amid scenes where all was joy and 
happiness. Yet it seemed that much of the time he was near me, and 
of course on this earth, and affected by its sorrows and sufferings. Now 
what I wanted to know was, what good it did him to be near this earth ? 
He answered in these words: 

Judge Edmonds, that I am with you much, I have before 
told you. That I strive to impress your thoughts, I have 
before said. Why I am with you, I have partially stated. I 
am as much interested in the advancement of your race, both 
on earth and in the spirit-land, as you are and have been in 


SPIRITUALISM. 


183 


ameliorating tlie condition of one class of your unfortunate 
fellow-creatures. I am not exclusively reading your mind 
all the time I am with you; and being with you, is a com¬ 
parative expression. To wish to be with you, is to be 
there. To wish to be thousands of miles away, is to 
be there immediately the wish is formed. While with 
you, I sometimes converse with spirits who accompany 
me, and who have, under my direction, charge of certain 
duties. At times, even in your library, I teach the high 
destinies of their nature to certain unprogressed spirits, 
whom I persuade to attend me there. At other times I read 
and reflect, at others witnessing the working of your mind. 

Then, again, I listen to your conversation with your friends 
or visitors; but the ad vanced spirits never witness any act of 
man which is improper to be noticed by any other person, 
that is, any necessary or proper act of life. When you 
suffer, we try to assuage. When you are tired, we study 
to suggest a remedy; and when you are ill, we call around 
you those in whom you have confidence, and they en¬ 
deavor to relieve you by controlling your nervous system. 

The great object of progression is not confined to a local¬ 
ity or sphere, to a neighborhood or person. You are as 
much interested as we are; and when an idea is generated 
on earth which advances your material or spiritual condi¬ 
tion in the least, we feel the influence of that progressive 
step, and are attracted to the source from whence it eman¬ 
ates, and endeavor to make you feel the full effect of that 
influence, as we know you ought to appreciate it. I think 
your question is answered. 

I said, No, not entirely, and I was apprehensive that I had not worded 
it so as to convey the precise idea I intended. My object had been, not 
to inquire so much whether it afforded him pleasure, as it was to ascer¬ 
tain what good it did him, or what advantage it was to him thus to bo 
near the earth. Thus, it had been said that my wife’s progression had 
been advanced by her dealings with me, so what I wanted to know was, 
whether his progression was in like manner advanced by his connection 
with earth ? 


184 


SPIRITUALISM. 


In brief, yes. Every act that man or spirit accomplishes 
for good, is just so far a step forward in the development 
of his nature. Your wife, in accomplishing what she has 
done, found her reward in the increased flow of all those 
affections which contribute to the elevation of her char¬ 
acter. 

Besides, in directing your mind to the anxious inquiry 
after the truth of spirit-intercourse, she developed traits 
in your mind which had slumbered there since first it 
was exercised by thought; and as this was generating an 
idea for good, she, as the instrument, felt the revivifying 
effect of that act. No man does a good act but his nature 
is bettered ; and it is the property of goodness that it never 
loses any thing by cultivation. It was a reciprocal effect. 
She has had her reward. I, too, shall have my reward; 
but my labors are not yet done. Bacon. 


Sufimt Sfhenfun:. 

Tuesday , May 1 Oth, 1853. 

This evening Dr. Dexter and Mr. Sterling, of Cleveland, Ohio, were 
in my library. 

Mr. Sterling made some remarks about the difficulties he encountered 
m communing, and about the different languages used by the spirits in 
conversing with mortals, and about their eoiiversing with each other 
without using spoken language. 

I remarked, that I supposed that in proportion as they were developed 
and advanced, the less need they had of spoken language, and the nearer 
the earth they were, the more they had occasion to use it. 

After some such conversation it was written : 

The opportunity presented to certain individuals to 
witness the more advanced revelations of spirits, is for the 



> 


SPIRITUALISM. 185 

accomplishment of the object which we have so earnestly 
at heart, that of spreading and disseminating the doctrines 
taught by them. It is indeed a privilege, scarcely to be 
estimated rightly by those to whom these manifestations 
are given. One fact I ought to specify, that we do not 
always select the proper person to whom we have imparted 
the truths we desire to teach. Thus, when we have often 
thought we have found the person who would aid us in our 
efforts properly and wisely, we have learned, after a while, 
that he was wanting in certain characteristics, which 
retarded our exertions and rendered our revelations so 
unsatisfactory, that they really seemed to be entirely dif¬ 
ferent from what they were intended. 

Then, again, the circles are not always harmonious, and 
the subjects proposed are so much below the teachings 
we wish to utter, that it interferes with our ability and 
powder to manifest the true desires of our heart. In com¬ 
municating to circles or individuals by words or written 
language, it must be understood that the ideas which are 
usually adopted as correct, are so only in part. Thus 
spirits who rarely visit the earth (progressed spirits) do not 
always converse with one another by words—their inter¬ 
course is by affinity. But those whose duties and inclina¬ 
tions lead them to earth, must of necessity possess the 
requisite qualifications which will afford an easy and certain 
manner of being understood. How could a spirit be 
understood ‘if he had no medium of expressing thought? 
If he impresses mind, he must shape the thought he creates 
in a proper form, so that the idea can be communicated 
properly and be understood. Spirits, therefore, write the 
different languages of the various countries where they 
may be attracted, and can thus manifest their thoughts and 
the great truths of spirit-progression in a language under¬ 
stood by those whom they address. We use the same 
means you would avail yourselves of, if you were placed 
in a situation where it became important to learn a language 
of another country. The spirits of the higher spheres have 


186 


SPIRITUALISM. 


scarcely need of language, and the idea of the Judge is 
quite correct, that the nearer the earth they are, the more 
they are obliged to express their thoughts orally or other¬ 
wise. 

Now be quiet and silent, while I say a word or two to 
Mr. Sterling, as he is anxious to learn something of the 
manner in which he should proceed in regard to the subjects 
of investigation. 

There should be no desultory matters introduced into a 
circle which has not been organized for a long time, and 
in which the members are not so harmonious as to render 
it unnecessary that the connection should be constantly 
kept up. As I remarked to the Judge at the earlier part 
of these teachings, you can correctly ascertain the true 
character of the spirit purporting to teach, by the subject- 
matter of his teachings, as well as by the peculiar method 
by which he communicates his ideas. No spirit of the 
higher spheres can utter thoughts below the position he 
occupies. This is an important statement, and should be 
remembered, as from this evidence you can, sooner or later, 
detect any attempt at imposition by inferior or mischievous 
spirits. 

I suggested to you the other evening, that the medium 
through whom the manifestations are made, should be 
selected with proper regard to his ability and power of 
mind, and also with reference to his organization of body, 
his education, habits, associations, and the society in which 
he lives. When, therefore, you have obtained such an one 
as I have described, select those persons to compose the 
circle who strongly desire to obtain knowledge as well as 
facts, and who are willing to wait and watch until the 
suitable moment shall have arrived to ask the proper 
questions on any part of the subject which they do not 
understand. Be not fickle, and let not too many minor 
questions be proposed on topics of no great consequence, 
and which, when answered, would not satisfy the ulterior 
demands of this great subject. But earnestly, and, above 


SPIKITTJALISM. 


187 


all, patiently, go on, vigorously prosecuting your inquiries 
on the one subject under teaching. Many circles fail of 
eliciting great thoughts, or even any truth, from the fact 
that there is a frivolity of conduct, a certain carelessness of 
manner, and want of that due consideration of the import¬ 
ance of the researches for which they are sitting and 
inquiring. 

Of course, I know nothing about the peculiar circum¬ 
stances of your failures or success in prosecuting your 
researches, and neither do I know any thing of the true 
character of the person of whom you spoke, except from the 
impression of it I find in your mind. From that, I should 
judge that she had not yet appreciated the true nature of 
spirit-revelations, and she requires to be taught the primary 
lessons on this matter. Bring her mind to estimate rightly 
what the true intent of spirit-communion is, and lead her 
to seek from the beginning the gem which is hidden from 
her mind under such a mass of contradiction and seeming 
obscurity. Then she will go with you heart and soul, and, 
perhaps, as is woman’s nature, leave you far behind in her 
rapid progress through the mysteries of spirituality. 

As for yourself, I can only say, your own good judg¬ 
ment should be exercised on all subjects presented to your 
understanding. When you converse with spirits, do not 
take the statement of your friends as infallibly true. They 
may not intend to mislead you, but, perhaps, they are not 
so advanced that they can truly instruct you about subjects 
which you are anxious to understand. Learn, too, that 
except for special purposes connected with this subject, we 
rarely say any thing about your personal affairs. We can 
not judge more correctly of the consequences of your acts 
in life than can you. As our thoughts are almost entirely 
absorbed in matters above and beyond the things of earth, ■ 
when a spirit directs you about personal affairs, doubt, and 
you will always be satisfied in the end that you doubted 
just at the proper time. But never cavil at a circle. 
Nothing detracts so much from the elevated mind as the 


188 


SPIRITUALISM. 


constant apprehension that he is deceived. What may 
appear incredible to-night may be so clearly explained to¬ 
morrow, that you will wonder at yourself that a doubt 
entered your mind. Be willing to be advised by those who 
have received greater light than yourself; and when so 
advised, remember that the mind to which has been 
vouchsafed the higher teachings of the spirits can not if it 
would, press on you considerations which it .has received 
for the mere purpose of gratifying vanity. Every revela¬ 
tion of high character leads the mind one step toward its 
eternal progress. And when your notions and prejudices 
on many subjects shall have been submitted to the searching 
analysis of spirit-chemistry, you will be confounded at the 
causes which have rendered your investigations so perplex¬ 
ing, and you will regard most of your past experience as 
of but little consecpience compared with the great truths 
which will be opened to your comprehension. 

Your mind is so unsettled, that I am afraid I have scarcely 
made myself intelligible. Bacon. 

Mr. Sterling then left, and I asked some inconsiderable question, and 
received this answer: 

I wish you could know the engrossing topics of my heart. 
When I have imbued yours and the Doctor’s minds with 
all I have to explain, then shall I wend my way back to 
those glorious spheres where my soul can rise step by step 
toward the eternal rest in store, where the chord touched in 
love on your earth will vibrate in such tones of harmony 
through all the spheres, that there will resound one grand 
response of celestial melody that shall fill the remotest 
bound of creation with the inspiring theme of love, love 
forever and ever. 


SPIRITUALISM. 


189 



utioK iigj \im. 


Wednesday May 11th, 1853 


This evening, in my library, it was written: 

I fear I can not well talk with you to-night, as I find my 
amanuensis is in an unfit state of mind to write freely. I 
wish the Doctor were with me , as I could then give him the 
sympathy he so much needs. After a while, perhaps, I 
could write more easily, but I want he should go home 
early, and rest both mind and body. 

We then sat and conversed for one hour or more, when the Doctor’s 
hand was moved, and the following questions were propounded, and an¬ 
swers given : 

I said, Let us not forget that Luther and Calvin were once with us, 
desirous of conversing, and that we are willing and will be ready at any 
time to have them do so. 

It was answered: 

I have not seen Luther or Calvin since the night when 
they were here. When the proper time arrives, they will 
visit you, if you wish. 

1 then asked this question: Will spirits be instructed generally as to 
your arrangements and plans through us, and so be led to aid them ? 
And how can inferior spirits be prevented from communing ? 

It was answered: 

Spirits recognize the feelings of the mind in its reflex 
action. Thus, when your mind is engrossed with an im¬ 
portant and grave subject, the effect of which would con¬ 
tribute to the benefit of man, they feel the influence of the 
thoughts; and the progressed spirits, acknowledging the 
principle from the affinity with their own desires, will aid 
you in accomplishing your purposes. Thus, then, there is 
no difficulty in attracting around you good spirits, if the 


190 


SPIRITUALISM. 


motives of your heart partake of a divine character. And 
you may be assured that no unprogressed spirit will visit a 
circle or individual when there is a general or individual 
desire to seek information of an elevated character. The 
unprogressed spirits can have no congeniality with high and 
noble desires, and therefore they leave the way clear for 
those whose affinities correspond. 

I then asked, What is it that makes it so much easier for us to learn 
what is wrong than what is right ? 

And it was answered : 

Because the mind is a mirror from which is reflected not 
only objects from the external world, but also the ideas 
which that impression has produced. Now there is a prin¬ 
ciple beyond the question you have asked which you have 
recognized, but do not choose to avow; and that is, that 
the mind must have flrst admitted the right, even if it 
elected to do the wrong. It is not easier, therefore, to do 
wrong; but the right conceded, the wrong may not be easier, 
hut more convenient for the purposes of self-interest. 

No educated mind exists but what must strimffie with 
itself when it chooses wrong rather than right. Then often¬ 
times the image reflected is distorted, crooked, and the 
action is consequently irregular. But your mind has an¬ 
swered the question already. Circumstances control the 
acts of man far beyond the belief of a majority of philos¬ 
ophers.* Somewheres your said-to-be-inspired writers say, 

* When this had been said to us, I illustrated it to the Doctor by telling 
him an incident which had occurred while I was one of the Inspectors of the 
State Prison, and which had struck me with great force, and I thought it 
would not be amiss to insert it in our book as an exposition of the teachings 

Through the Doctor’s hand it was written : 

“I am overwhelmed with the question. Insert it by all means.” 

The incident was this : 

I was endeavoring to introduce into our penitentiaries a reform in the 
mode of government. The system had been for many years one of force and 
fear only, and it had grown to be horribly cruel and harsh; so much so, that 
in the prison with which I was connected more than 3,000 blows with the whip 
had been inflicted a month. There was no appeal to kindness, none to the 
reason, but the prisoners were kept in subjection only by the whip. 



SPIRITUALISM . 


191 


“When I would do good, evil is present with me.” Now 


My effort was to introduce, instead, the law of kindness, and appeal rather 
to the reason than the fear of the convicts. 

This necessarily involved a great deal of personal intercourse with them, 
and I tried to set an example of that to the subordinate officers of the prison. 
Among the persons with whom I was thus brought into contact was a man 
about forty-five years of age, whose early history I inquired into. 

When he was about five or six years old his widowed mother, who resided 
in one of our largest cities, had married a second husband, who was harsh 
and unfeeling toward her children, and had actually turned this little fellow 
out of doors. In the daytime he bad wandered about the streets, begging his 
food, and at night, having no place to sleep in, he strayed back near his 
mother’s residence, and slept in boxes and on the stoop of her house, etc. 
The watchmen had found him there several nights, and taken him to the 
watch-house, until finally he was committed to the poor-house. 

Here he had lived among pauper children, in an institution not very well 
regulated, according to his account, until he was old enough to be bound out 
as an apprentice. He had had a hard-hearted, unfeeling master, and in a few 
years run away from him. Then for some years he wandered about the 
wharves of a large sea-port, gaining a precarious livelihood by occasional 
labor, and herding with the depraved and the ignorant. He went tc sea, and 
tiring of that, returned to his old life along the wharves, and thus spent a 
number of years between “ ship and shore.” He varied the scene at times 
by being sent to prison, and had spent a good deal of time in various prisons, 
as well in thosedesigned for punishment as in those for detention, and finally 
brought up in the Sing-Sing Prison, where he had been several years when 
my attention was directed to him. I conversed a good deal with him, in 
order to find out the modes of government of the prisons where he had been, 
and the effect upon him, to ascertain what his early training had been, and 
how he had been led on to the state of degradation in which I found him. 
His natural powers of mind were considerable, and from our frequent inter¬ 
course he became quite familiar with me, and would speak to me almost every 
time I came near him. I found that his thoughts dwelt almost entirely upon 
his animal comforts. I endeavored to give them a different direction, and 
elevate them to something higher. But it was difficult, for he could not 
read, and the rules of the prison forbade his conversing with any one but his 
overseer and the superintendent of his work. 

One day as I passed him, he accosted me, and entertained me with a long 
and animated account of his personal discomforts. Vexed at the little pro¬ 
gress my teachings had made with him, I somewhat impatiently said to him, 
“ Ever harping on your animal wants! Why can’t you have better thoughts ?” 
“ Better thoughts!” was his answer, “ where shall I get them ?” 

And when I reflected that, with all of us, our thoughts are more occupied 
with the past and the future than with the present, I was struck with the 
question as one teaching me a lesson of great wisdom. 




192 


SPIRITUALISM. 


this is a fair admission of the proposition stated above ; the 
good is there, but the evil is consequent on the thousand 
contingencies which beset man on every side. Were man 
to believe that the spirits of his friends may witness his 
thoughts and acts for good or evil, he never would give 
loose to those feelings which, dependent on his selfish de¬ 
sires, control so much of his action. 

I remarked, that I had some more questions, hut did not know about 
asking them. 

It was written: 

Be brief. Yes, yes—ask, and it shall, be given you. 

I then asked this question, How came Luther and Calvin here on that 
occasion ? What was it brought them here ? 

It was answered: 

The general effect of the tone of your minds. I wish I 
could impress the fact on your comprehension, that when 
the feelings of your heart are of a lofty aspiration for good, 
for truth, it draws around you spirits whose mission is on 
earth, and yet the influence of your mind is felt in the 
spheres ; for the principle of truth, of knowledge, of good, 
bands this whole creation in chains stronger than brass, and 
the great link of communication carries the current of your 
feelings to every mind which assimilates in the sentiment 
with your own, and your acts, your desires, are recognized 
and admitted by the spirits occupying them. 

I then inquired, Can we ever be so advanced as to be able to see you. 

1 mean ever while in the flesh ? I make my question personal to the 
Doctor and myself, merely to give it point, but my inquiry is intended 
to relate to all mankind, for what is true of us must be true of others. 

It was answered: 

When I say I can read your mind, I mean just what I 
have intended to say in what was written a moment ago ; 
therefore to pretend I can read your heart would be to as¬ 
sume powers I do not, can not, possess. But believing that 
you ai e a true man, earnestly seeking to unveil from the 
grave’s dark abyss the glorious scenes which lie far beyond, 


SriRITU ALISM. 


193 


I converse with you, teach you, feel with and of you, and 
am desirous to answer the questions you propose. Thus, 
then, I answer yes, when there shall be a desire existing in 
your mind, unmixed, unalloyed with self; when you can 
stretch your vision back over the acts of your life, and for¬ 
ward to the future, and, comparing that future with the past, 
shall have felt your whole nature moved with the uncon¬ 
trollable wish to divest yourself of every selfish feeling; 
wdien you shall plan and execute how, and when, and where 
to do good for the sake of the principle, then will your 
nature become so purified, so elevated, that the daily and 
hourly communion with spirits will take place at your sim¬ 
plest wish. But even with all your faults, there are means 
now being tried to manifest ourselves personally to you, 
that you may have assurance made doubly sure. I want 
to ask you if you act daily on the suggestions made in these 
teachings ? Do you exert yourself to soothe any anxious 
heart ? are you willing to work as well as wish ? Not in 
reference to this cause alone, but for humanity in the effect; 
but as you understand me I will not write the rest. 

I then asked this question: Pray tell me what it is that prompts me 
to make these inquiries ? Is it my own mind or the action of some one 
else on it ? 

It was answered: 

The strong desire to understand yourself, and all that per¬ 
tains to this subject. 

I here remarked, that I should have to defer our meetings for one or 
two evenings, as I was behind in my official business, and must devote 
more time to it. 

It was written: 

Certainly. Never neglect earthly duty, for there is time 
for me and you and the Doctor. Well, much as it will pain 
me to defer these teachings, now that the Doctor’s mind is 
really zealous and earnest, still I will not, should not, tax 
your strength or interfere with your official duties. I am 
not always conscious of your work before you. This is my 


excuse. 


13 


194 


SPIRITUALISM. 


Stctiun flhttfctit. 

Thursday , May 12 th, 1853. 

This evening, at Dr. Dexter’s, all the circle being present, it was 
written: 

With ns, as with yon, there are certain inducements off¬ 
ered ns gratuitously by other minds, and certain attractions 
of like feeling and sentiment, that unconsciously draw ns 
to certain localities, where we derive a pleasure and satis¬ 
faction that it is almost impossible to describe. 

Attracted here as I am, and have been for a long time, 
in the heart’s expression corresponding to the same feeling 
in my own mind, I look forward to the time when I shall 
meet you with a sort of impatience, as I feel that the ideas 
taught by me and received by you will not be buried in 
your brains, but will be disseminated at the proper time, 
so that the good they are designed to accomplish will sooner 
or later take place. 

Therefore do I to-night greet you, my friends, once again 
in the name of that Being whose principles I am to incul¬ 
cate, and whose attributes it is my peculiar province to 
describe. Sweedenborg. 

The daily habits of spirits have been but little under¬ 
stood, and the attempts heretofore made to give you a cor¬ 
rect idea of the every-day life in the spheres seem to me 
to fail entirely, as what has been taught you affords no 
consistent idea of their daily occupations, their mode of life, 
their form of government, in fine, the history of spirits in 
the several spheres. 

I will now briefly tell you how they live, how they act, 
and how’ they pass from one sphere to another. 

I want your undivided attention. 


* 


SPIRITUALISM. 195 

Learned men who have written about life and death, have 
in vain labored to describe the act of dying. And those 
of you who have witnessed a death-bed have often observed 
the singular expressions made by the sick person, which 
faintly shadow, as it were, the indistinct glimpses of that 
land of which he is soon to become an inhabitant. 

What the last sensations of the dying may be, perhaps 
it will ever be impossible to know ; but that, when the 
spirit has half-way shuffled off its mortal covering, and the 
last sparkle of life-connection flickers and flashes fitfully 
amid the wreck of the body of which it is a proper part, 
the mind seems to acquire, even in death, a new property— 
that of observing the many circumstances which are taking 
place in the world to which the spirit goes—and I believe 
that this new property gives it the power of assisting the 
spirit to see the forms of friends, and the light which al¬ 
ways surrounds a good spirit; and, I am confijjfent, facts 
bear me out in this assertion. When, then, one is dying, 
his spirit passing out of the old body as out of a shell, often 

A 

indistinctly beholds the forms of men and women around 
it. It sometimes, too, beholds the shadowy outline of some 
parts of the second sphere, and thus the expressions which 
w r e often hear may readily be accounted for. The last idea, 
or tangible sensation to the dying—I mean to the dying 
who retains his senses—is, perhaps, anguish at parting from 
friends, and a sort of strange expectancy at what he is to 
witness after death. I am inclined to agree with an idea 
often advanced by one of you, that, for the most part, the 
dying lose all fear of death. The near approach of the 
spirit to the borders of that sphere into which it is about 
entering, acts upon the mortal dread of death as a soother 
and quieter of its previous apprehensions. It is a sort of 
an amalgamation of feeling, a kind of mingling of spirit- 
land with earth, and it tranquilizes the soul in its last con¬ 
flict with this state of its bodily organization. 

With its feelings calmed, and its thoughts dwelling on 
friends and kindred, this mingling together of the two in- 


196 


SPIRITUALISM. 


fluences attracts a portion of its last sensations of thought 
to the spirit-land, and while it is struggling with itself, and 
the anguish it feels, there comes the aid of spirit-friends, 
and the charmed influence of spirit-land, and the last sen¬ 
sations recognized by its brain may be the mingling or ad¬ 
mixture spoken of. 

The heart has ceased to beat, the heaving breast has 
settled into an everlasting quiet, the soul has bounded one 
step forward in its immortal race, and stands on the con- 
tines of eternity. 

Unconscious it remains, benumbed as it were bv the ter- 
rible struggle it has accomplished—the first and last strug¬ 
gle where there is pain—until it wakes up from its dream, 
and recognizes the forms of friends long since dead, and a 
new land, the beauty of which dazzles its untried senses. 

The spirit does not lay in its spirit-form; but as soon as 
the death is over, it passes into a new organization, into a 
new body created from matter, but so pure in comparison 
to its old body, that even its beauty and refinement occupy 
no small portion of its first examination. 

And here it may be argued, that the body could not be 
made so matured and laid by, waiting for the occupancy 
of the spirit, when it leaves the earth. But it may be 
answered, that when every thing on your earth is measured 
by the standard of what exists on that earth, it is no 
criterion by which to judge of cause and effect in the 
spirit-land. And again, your ideas of creation are so cir¬ 
cumscribed by the diminutive little earth you occupy, that 
there is no great wonder that your conclusions should be 
of no great magnitude either. 

Well, the soul has waked up in a new body and on a new 
earth. It has recognized friends and kindred, and has 
learned, that it has passed from death to life. Now com¬ 
mences the history of the life of that spirit. 

After the natural curiosity of the spirit has been gratified 

-for under every form of organization the spirit develops 
its desire to learn—it is chosen, or, rather, it selects, by the 


f 


SPIRITUALISM. 197 

force and direction of its affinities, the associates with 
whom it will daily mingle, and the neighborhood in which 
it will reside. 

Now, in the second sphere, there are many places or 
planets occupied by spirits, and it goes to one or the other 
in obedience to this law, and there remains until it is 
ushered into the sphere above. It finds the land or earth 
which it inhabits organized like your own, requiring labor 
to develop its resources, and that it is incumbent on it to 
labor for its own good as well as others. And here let 
me say, that, in the spheres, labor is substantially the first 
fealty demanded in any community of any person who 
may claim to be a member. It is the great characteristic 
of the spirit-land, and is recognized as of God. 

In the second sphere, the organization being less refined 
than in the spheres above, the new spirit often finds it 
necessary to shelter its body from the sun or storm; not 
because it gives it pain, or that it would induce sickness or 
disease to expose its body to all the variations of tempera¬ 
ture, but that its pleasures are enhanced by its compliance 
with all the laws of nature ; and to expose the body to cold 
or wet, with its organization not entirely freed from all 
admixture of earth, would diminish the real pleasure it 
would receive from shelter or protection. Consequently, it 
erects its habitations, and clothes its body, and looks out 
for the means of sustaining its strength, or, rather, of pro¬ 
viding for its appetite. Learn, also, that the laws of nature, 
in their application to the material body of the spirit, are 
so properly appreciated by the spirit, that while a violation 
would not produce disease or pain, yet the spirit who 
neglects or refuses compliance is degraded, as a punish¬ 
ment for such infraction of what it knows to be right. And 
this is not inflicted by any tribunal, but takes place as a 
natural consequent; the spirit sinks lower and lower, till 
its density bears its to the places below the earth. 

I had better close for to-night, for reasons obvious to all. 
Good-night. 


198 


SPIRITUALISM. 


$utiffit Cfotntg 

Saturday , May 14 th : 1853. 

» 

This evening, when Dr. Dexter called on me, I told him that in read¬ 
ing over the minutes of our last evening’s meeting a question had occur¬ 
red to me, and I read it to him in these words : You say, spirit being 
of the same origin and of the same ultimate destiny,” etc. Do you mean 
all spirits by this ? Or is there a separate class of angels, or spirits, 
created as such, and not originally subject to the law of human progress ? 
Or is the first sphere of human existence (meaning all human existence 
throughout the whole universe) the great storehouse from which alone 
the higher and highest conditions of spiritual existence are peopled ? 

After some half hour or more’s conversation on this and other, topics, 
his hand was moved, and this answer to that question was written: 

How insignificant is man ! How contracted the circle in 
which he moves! Surrounded on all sides by obstacles 
which his genius, not his strength, overcomes, he can not 
compare in his physical powers with the horse which he 
has tamed to his hand. He views the firmament spread 
out before him, studded with a thousand worlds, but, con¬ 
fined to earth, he stretches forth his hands in vain to reach 
them, and explores them only by and through his mind. 
He sends his ships to the farthest verge of his own globe, 
and yet he is scarcely able to move by his own strength 
the weight of his own body. 

And yet, though man be so insignificant in the organiza¬ 
tion of his body, how powerful the workings of his won¬ 
drous mind ! He measures the distance of the remotest star, 
and marks the wanderings of the most eccentric comet, 
calculating its return with the prescience of a God. He 
plunges amid the profundity of worlds, and out of the con¬ 
fusion of their own order he arranges system after system, 



/ 


SPIRITUALISM. 199 

and makes them, as it were, obedient to the calculations he 
has established for their arrangement. 

Confined to earth in his body, he penetrates its dark in¬ 
terior, and brings out to view the precious treasures hidden 
there. He approximates to the God who created him, for 
he commands all other created beings, and they obey the 
dictates of his will. In his care and foresight he provides 
against the contingencies of time, and lays up against the 
slow but sure passage of years, the support of the weak 
and the poor, as well as the rich and powerful. In his 
affections, he manifests a correspondence with the attributes 
of his Creator; for though in his artificial relations his 
selfishness is manifest and distinct, yet in the relation 
to the great whole of his kind, he has founded laws which 
protect the rights of every one claiming kindred with him¬ 
self. 

In his justice, he has reduced the biases of his own na¬ 
ture ; and in the stern administration of the laws, he has 
made every one alike. 

In his charities, he has provided for the poor and ne¬ 
cessitous, and has made each one, according to his ability, 
contribute for the support of his brother. 

In his tastes and fancies, he has made the dark and the 
hideous, the misshapen and distorted, yield to the godlike 
power of his innate sense of beauty, and avows his divine 
origin by his love for all the works of his God. 

How wonderful is man, who has played with the light¬ 
ning and the storm, and has toyed with them as a, froward 
child! 

Contemplating his works, we ask is this man, who, from 
the rough and misshapen world around him, has created 
objects of so much strength and beauty? What was man 
when the earth was covered over all its surface either with 
dark forests, or barren plains, or inaccessible mountains,, 
or arid and parched-up deserts ? Who has fashioned out 
of the unfinished world such glorious harmony, such won¬ 
derful consequences ? Man—the weak—the insignificant! 


200 


SPIRITUALISM. 


And liow is this ? By what means has he leveled moun¬ 
tains, and filled up valleys, prostrated forests, and o’er the 
barren desert stretched forth his fruitful hand, and raised 
up such magical wonders by the mere force of his will? 
By the law of his nature, which has fashioned him as he 
is, and has made him the co-worker of his Creator. 

Ask you, then, if there are angels created distinct from 
man ? Ask yourself if an angel has transmitted, from age 
to age, the impress of his mind, and has made the hearts 
of man, thousands of years following him, burn with the 
eloquence of his mighty thoughts! Could God create two 
distinct classes of beings out of himself, and give to one 
the precedence over the other ? If from his own nature he 
has created man, how, from that same nature, could he have 
fashioned another race of beings distinct from man ? 

Ask yourself these questions, and answer when you may. 

Bacon. 

After we had read over, and reflected, and conversed on the foregoing 
for a while, it was further written : 

What are considered by you as angels, are but the beati¬ 
fied spirits of men, in whom the progress of their nature 
has developed all that there is of beauty and perfection of 
form. 

They are, as I am led to believe, the spirits of men 
whose organization has passed the seventh and last process 
of refinement, and are constantly in intercourse with all 
that can be known of God. No human mind, fertile in 
imagination as it is, can picture to its wildest fancy the 
overpowering and transcendent beauty of the progressed 
and elevated soul. The world’s images of thought fail to 
convey the faintest idea of my meaning, and I shall, tliere- 
foi e, leave the description to the evidence of your own 
senses. 

In communicating so many thoughts and new ideas as I 
have done, I have thought if it would not be well if you 
were to penetrate the deep metaphysical nature of many of 


SPIRITUAL!SM. 


201 


my observations, and ask questions concerning the abstract 
meaning of my statements. 

There is, after all, a deep and innate feeling in man’s na¬ 
ture of what is called superstition, but what I consider the 
only evidence we have that man’s spirit recognizes the 
source from whence it emanated, and recollected, perhaps, 
something which impressed its consciousness before it was 
sent into this world. 

Therefore, when you give your book to the world, will 
it not elicit the right sort of inquiry, if the deeper meaning 
of the revelations is probed, and the true intent and pur¬ 
pose made manifest? I trust you will ask all questions 
which are suggested to your mind, without reference to the 
magnitude of the object comprehended in their statement.* 

The Doctor asked me if I had ever entertained the thought that the soul 
brought into its connection with matter, in constituting man, any ideas 
which it had derived from its previous existence ? 

I answered, Yes. I had imbibed such a notion from some of the 
earlier spiritual teachings which I had received, and that the fact, of 
which all of us were at some time or other conscious, that things which 
we knew had never happened to us before, were yet as familiar as if 
they had, was the relic of some such prior existence. I had subsequently 
been taught that in this I had been in an error, but the general idea, that 
the soul did retain some consciousness derived from such prior existence, 
still existed in my mind. 

Then it was written : 

I may, perhaps, give you a clearer idea of my meaning. 
When I say meaning, I intend to say what are my convic¬ 
tions from what I have witnessed, and from what I know. 

After the separation of the spirit from the parent source, 
it, perhaps, receives no idea of any kind until it is incorpo¬ 
rated with matter. But before this separation, it must have 
been impressed with thoughts far beyond any it receives 


* This last remark was evidently called out by one which I had made in 
the course of the evening, in which I had expressed my unwillingness to ask 
any question that was not manifest^ commensurate with the magnitude of 
the subject, and the elevated character of those who were teaching us. 






202 


SPIRITUALISM. 


while connected with man’s body, or even after death, and 
in its progress through the spheres. 

I am inclined to believe this, as from my own feelings 
even now, and from what I daily observe of man’s mind. 
This feeling of superstition, or of spirit-recollection, is con¬ 
nected with an overweening one, in which the power, the 
might, and the omniscience of God is specially distinguished. 
It is as if the soul was conscious that at some time it had 
been impressed with thoughts too mighty to conceive ; and 
the terror which so often assails the strongest mind is 
mixed with a seeming knowledge of what that power was, 
at the thought of which the soul shrank powerless, and 
that the spirit knew it from a sort of participation or con¬ 
nection with the origin of all power and might. 

I shall close here, and hope that after a little conver¬ 
sation you will both retire, as I intend, next week, to push 
you as hard as you can well permit. Good-night. 

Bacon. 


Sutiou Cfonttg-oiu. 

Sunday , May 15 th, 1853. 

The circle met this evening at Dr. Dexter’s, and before any communi¬ 
cation began, I remarked to the Doctor that, as Lord Bacon had suggested, 
I had been preparing questions arising from his teachings, and among 
others I had asked : Why the change of heart which the religionists 
spoke of was not just as much evidence of the truth of their belief, as 
the change Lord Bacon had spoken of was evidence of the truth of these 
teachings ? 

And remarking, also, upon the extraordinary character of these revela¬ 
tions, I said, That not more than one out of a thousand, even of the 
believers in spiritualism, would credit them. 

The Doctor asked me if I had my questions ready as to Sweedenborg’s 
last teachings ? 


r 



SPIRITUALISM. 


203 


1 replied, No; only one or two inconsiderable ones, and I would post¬ 
pone them until our next meeting. 

It was then written: 

It is well; but before I proceed to the proper subject of 
my lecture, it might be as well to remark on the topic of 
your conversation just now, the effect which this new 
revelation may have on the minds and faith of community ; 
therefore while I greet you, my friends, in the spirit of 
true affection and love, I suggest if I had not better do 
as I have proposed. Sweedenborg. 

We assented, and then it was written : 

9 

It is not strange that there should be believers and 
unbelievers on a matter the evidence of which is mostly 
appreciatory, and not tangible. But so it is in all the 
religious doctrines taught to man since the world was 
formed, and much of the faith exercised by mankind has 
been as much dependent on the will of the teacher as on 
the eternal truths of his teaching. 

But while, on the one hand, you observe the various hues 
and complexions given to religious belief on precisely one 
idea, you can not well understand why this should be so, or 
why, when it is admitted that there is a God and Christ is 
his son, that the identity of the one should be disputed, or 
the existence of the other denied. You can well believe, 
that as only from material evidence God can be approached 
(in his idea of existence), you do not comprehend why all 
that God has directed for the government and action of 
man should be so variously communicated, when the fact 
of its being of God is supposed to be beyond all doubt. 

You have referred to the change which a belief in any 
of the doctrines inculcated produces in the mind of man, 
and you ask why is the comparison of the same effect by 
Bacon of spirit-faith of any difference with that of any 
believer in any faith or doctrine \ Yow it is well and 
proper that we notice all that is the result of your thought 
and expression when we are present with you, as it gives 


204 


SPIRITUALISM. 


us opportunity of answering the objections of your judg¬ 
ment, ere the biases these objections might create should 
become a permanent conviction. Thus, if Christians teach 
you there is one God, and that he meant, in revealing his 
thoughts and intentions toward man, to differ in different 
circumstances, then you have not the mental ability to 
understand how God should be immutable and unchange¬ 
able, as he is represented. But, on the other hand, if you 
believe that the thousand opposite statements and doctrines 
represented as of God are but the vain or fanciful, the 
severe or stern emanations of man’s brain, you can very 
well realize that a faith predicated on man’s thought or 
understanding of what God might be, or what he might 
have intended to say, is of no vital consequence to man in 
reference to his life here on earth, or his life after death. 

jN t ow the meaning of Bacon’s remark was this: that an 
effect produced by an arbitrary exercise of any power, 
whether over the body, and certainly over the mind, can 
not produce that change in life or action that a belief can 
which is left to man’s judgment, after the whole facts of the 
case are given. 

Thus, on the one hand, while there will be fanaticism 
and enthusiasm, there will be life or death for the advance 
or result of any given doctrine; and while there will be 
persecutions and burnings, torturing and imprisonment, to 
overawe the thought of man’s mind, there will absolutely 
be a corresponding progress in his whole life and nature 
in keeping with the manner in which the doctrines are 
inculcated, and the means taken to make those doctrines 
prevalent. 

I am satisfied, that while the world was under religious 
government, the thought, the progressive energy and 
development of every class of society, were either retro¬ 
grading or positively stationary. While, on the contrary, 
not until man’s mind, freed from all restraints of priest or 
church, was permitted, or, rather, did of itself recognize in 
the God they adored a God of progress and intelligence, 



SPIRITUALISM. 


205 


and saw tlie minute connection of tliis principle of his na¬ 
ture with every part of creation, did the faculties of man’s 
mind fully appreciate their own power. I mean, not until 
this was absolutely granted man as a right, and he viewed 
it, too, as a law, could he advance one step in the race of 
mind. And I am glad that I have so pertinent and felici¬ 
tous a comparison in the fact, that since the world has been 
called liberal, there have been more inventions, more con¬ 
trivances, more science, more true knowledge, more positive 
advance and progression in one brief decade, than in hund¬ 
reds of years before. 

Thus, while this is so, w T e recur again to one part of this 
subject, and that is, that while the fruits of one belief are 
witnessed in the very fact of retrogression or stationary 
satisfaction, and the character of the mind assumed the 
complexion of the world around it, which again it has 
contributed to produce, the faith we teach, left to the un¬ 
directed investigation of man’s untrammeled thought, and 
the determination or choice of his judgment, produces a 
condition or change exactly the reverse. While it satisfies 
the void which no belief in any system of revealed (so said) 
religion has ever done, it at the same time imparts to his 
mind the change of just apprehension of himself, a Fvoth 
Kaurov, not by a comparison with any rules of any sect, 
but from the fact that he now comprehends that there is 
just as much required of him here as there is after death, 
and that a soul here bowed down by error, can not rise 
ascendingly toward the point of its ultimate and eternal 
home, until it shall have purged itself by its own efforts of 
the sin that besets it. 

No marvelous dependence on the powder or will of God 
can alter his conviction, that when he has of himself done 
wrong, it is by himself, and that self alone, that the wrong 
must be eradicated. And, therefore, that while a change 
of heart may be necessary, as a mere comparative term, yet 
no power, except the just action and operation of his own 
mind, can produce that change. 


206 


SPIRITUALISM. 


Many men, wlio have not the courage to avow a desire to 
investigate even, will oppose you from a tear that the in¬ 
terests of their church will suffer, if this strange doctrine 
should circulate. Other men, while they really believe 
that they are safe for heaven, will oppose you for the rea¬ 
son, that if you can obtain happiness eternal by such 
means, it will interfere with a certain right they have in 
dictating how your ultimate position should be secured. 
Others will deny all that is taught, because they do not 
know any thing about what is taught, and never will know, 
were they to live till the mountains tottered with old age. 
Many, from a firm conviction that you are wrong and desire 
to set you right. There is a class, too, who, fearing you 
may be right, will strongly oppose you from the appre¬ 
hension that if, indeed, you be right, they must be eternally 
miserable, and thus they oppose you for fear that some 
spark will light up their minds and expose the darkness 
of error which there exists. Many will battle for the honor 
of Christ. Others fight for the honor of a name. A 
great many, and oh! how I regret to say, that there num¬ 
bers in this list, a great, very great many clergymen, will 
ignorantly oppose you, because they can not admit that 
any new idea is of any good, forsooth, as if the whole 
range and phases of God’s creation was not ever new and 
varied, and that every idea, however old, is always elicited 
from a new cause ; this class will oppose you from the mo¬ 
tive mentioned above, as well as the fear that they alone 
shall lose by it. Some from one thing, some from another, 
some from reason, some from insanity, some purely and 
honestly, others wickedly and perversely. But the effect 
will be, after all, to establish, like a sun in mid heavens, 
truth eternal, unchangeable, immutable, that God is alone 
and needs no help, that o.ur ultimate destiny, dependent on 
ourselves, can not be unhappy, if we work and labor to 
obtain that truth. 

And lastly, that spirit and matter are co-existent through 
eternity, and that the first evidence given to man that spirit 


SPIRITUALISM. 


207 


could communicate with him, was the evidence that God 
is of himself sufficient to the perfection of that which is 
of himself, and that he is the end and the beginning, and 
that man, accompanying him from the beginning, shall 
exist with him to the end. 



Monday , May 1 6th, 1853. 


This evening, in my library, Dr. Dexter and I were discussing some 
of these teachings. Some one had remarked, that as soon as he became 
satisfied these teachings were from Sweedenborg he believed. The Doc¬ 
tor and I said that we did not assent to that proposition. We did not 
undervalue the source, or rather channel, through which the teachings 
came, but what had the most influence with us was, the teachings them¬ 
selves, their clearness and precision, their candor, the profundity of 
thought, and the force of the reasoning. Come from what source these 
might, they would work conviction in our minds. 

After we had closed this conversation, and I saw that the Doctor’s 
hand was becoming affected, I asked if I should now propound the ques¬ 
tions I had prepared ? 

It was written in answer : 

As we have but little time to-night, I beg you will defer 
your questions until to-morrow night, as, too, I want to say 
a word on the subject you were discussing just now. 

That I am pleased with the effect of our teachings it 
would be vanity to deny [as if spirits had any vanity! !], 
and as the subject opens before you, there will be more of 
surprise and wonder that even your minds, accustomed as 
they are to examine carefully the whys and wherefores of 
every question, should have so many years remained igno¬ 
rant of the eternal truths which pertain to your immortal 
nature. 





208 


SPIRITUALISM. 


If my wishes in regard to your questions meet your views, 
I will say a few words, and then bid you good-night. 

Bacon. 

We said, Certainly; any course he might adopt would be acceptable 
to us. 

Then it was written: 

There is one aspect of our meetings which has not been, 
before now, considered ; as I have waited and watched to 
analyze your minds, and to test how r far I might venture to 
avow opinions which I knew must conflict with all your pre¬ 
conceived notions, as well as to test the strength of your 
belief in what has already been written, and also to see how 
far you w T ould permit your former belief to interfere with 
your judgment. I allude to the calm and philosophic man¬ 
ner in which you receive these teachings, as well as the 
candid yet rigid examination to which every subject is sub¬ 
mitted. 

If I could explain all the means that are used, and the 
various causes which retard or facilitate the flow of my 
thoughts, you would comprehend how much these manifes¬ 
tations are changed from their original form by the con¬ 
dition of the minds to whom they are communicated, and 
you would realize that it is not an implicit faith alone that 
is required to enable us to teach you understandingly, but 
that the minds of the circle should be elevated to a con¬ 
dition on a level with our own. The doctrine of affinity is 
the great law which governs spirit-revelation, in fact, spirit- 
communication, and thus under this law I am enabled to 
communicate freely to you the higher purposes of these 
teachings which imports you most to know. This much, 
and now for my remarks. 

In all our teachings you will observe that we have omitted 
to say any thing regarding the Christ, or the views we have 
of the true intent and purpose of his mission on earth, as 
well as his connection with the. great Being who it was said 
was not only his father, but the Godhead made manifest in 


* 


SPIRITUALISM. 


209 


the form of this very Christ Jesus. We have felt that the 
very idea of intercourse with spirits out of the form would 
be denied and scouted at, and that this idea alone was of 
itself sufficient for our purpose first to establish, and that 
the advance of any opinion, opposing the very basis of the 
faith of much of the Christian world, would, before the 
fact of spirit-communion being recognized, destroy all that 
we intended to accomplish, and would raise up such a host 
of opposers that there could be no chance lor the proper 
circulation of the truth of the facts which we labored to 
teach. 

Thus on this subject, as well as other matters of great 
importance, the advanced spirits have refrained from im¬ 
parting their knowledge of the true mission of Christ, and 
were it not that I feel I can say to you what is proper should 
be said at this time, I should decline even now from calling 
your attention to the true facts of the case. 

But it is well you should understand that I can only rea¬ 
son. Your inferences are within the control of your own 
thoughts, and you have received so many ideas lately which 
you have reasoned rightly upon, that I am confident I can 
venture to give you my arguments without any apprehen¬ 
sion of their being misunderstood. 

One consideration should always be borne in mind, as it 
must be assumed as a fact, not only as regards your world, 
but our world too, in fact, the whole operation of God’s laws, 
whether pertaining to himself, or whether in reference to 
any department of man or matter, that God never works 
by miracle. 

This idea received and established will satisfy you, that 
all the vague and incongruous theories of the power of the 
Creator and his manifestations are but the confused impres¬ 
sions of what God might do, not that which he does exhibit. 

Thus, at the bottom of all religious doctrines which rec¬ 
ognize Christ as the son and incarnation of God, there is 
an incomprehensible idea that some wonderful act, out of 
the common way, was performed by the Creator when he 

14 


210 


SPIRITUALISM. 


impressed his own identity on a being of his own creation ; 
that instead of a body or being, born into the world with 
the usual spirit-part also, God in a miraculous manner con¬ 
nected the whole of his universal being with the embryo^ 
and thus was born Christ as a man in body, but in spirit the 
very God himself. That also out of the common course he 
generated a living soul; that in a miraculous manner he 
created out of the life-principle in the woman a being par¬ 
taking of all the properties and attributes common toman. 

I can not comprehend why that Being to whom is as¬ 
cribed a knowledge commensurate with his very nature and 
pretensions, and who is considered to be a Being without 
change, and who, it is believed and taught, has established 
laws which are sufficient to accomplish all that they w~ere 
designed to fulfill, should so far deviate, in a matter so com¬ 
pletely under the control of certain law T s, the effect of which 
has obtained, and does obtain, in the propagation of every 
species of man and animals as well as in vegetables, in the 
most minute insect as well as the most powerful animals 
known to man, should, I say, in a matter so well understood 
and so completely established in the very impulses and sen¬ 
timents of our nature, deviate from the ordinary operation 
of those laws, and create a man in such a singular way, 
when it would have answered his purpose just as w~ell to 
have complied with the requisites of the laws he had in¬ 
stituted for the effect of this very purpose. But there never 
was a successful system of religion without its grave mys¬ 
teries, mysteries not to be understood by any but those who 
were the high priests of its altars. 

A popular religion without its indistinct mysteries would 
not stand a year. No, the moral influence which guides and 
controls the Christian, aye! the savage world, is the dark 
and profound ideas of the mysterious powers granted to 
those who teach their doctrines, the awful powers and the 
dark shadowings of that Being whom they represent as un¬ 
changeable, “ without shadow of turning.” 

It is said that God created man from the dust of the earth. 


spiritualism. 


211 


Now this is very well; but can it be conceived that when 
God bad fashioned this world, and bad instituted laws for 
its government, bad created animals under this law, that he 
should so tar deviate in the very commencement from those 
laws and create man, who* ever afterward came under the 
full influence and workings of those rules, in an out-of-the- 
way manner, as if he were afraid to trust himself or the 
laws he had founded ? 

What sort of being can he be who makes laws, and com¬ 
mands all his beings to respect and obey them, and who has 
made the very instincts of their nature conform to their 
proper influence, and then he, the framer, the Being of all 
others the most likely to regard them, should, to accomplish 
an object just as well effected under those laws, become the 
first infractor, the first violator ? Human intellect can not 
reason on this subject. It would appear so contradictory, 
that the good sense of man would reject the idea, were it 
not surrounded by the incomprehensible mystery which has 
been attached to it; so that man fearing to investigate, 
yields a blind belief, and trusts the keeping of his own 
judgment to the control and custody of men who pla}^ with 
it to suit their own purposes, and direct it as they wish or 
please. 

Therefore I can not be mistaken in my views. You must 
comprehend me when I say the very res in rem is not ten¬ 
able. It wants proof to satisfy the sterling common sense 
of man, and had he acted on the fair properties of his mind, 
and had not trusted his very judgment to the priests and 
churches of all sects, from a slavish fear, long, long ago this 
idea would have been exploded, rejected as unfit for the 
spirit which claims kindred with God himself. 

But suppose all that has been written of the manner of 
Christ’s birth and conception is true, suppose we admit 
that it was compatible with the nature of God, how shall 
we reconcile the object of his birth with what we know of 
the Creator and the very laws by which he governs man as 
well as all created beings ? 


212 


SPIKITL ALISM. 


To presume a necessity existing which made it expedient 
that the Creator should go round the effects of certain acts 
contravening the laws he had founded, and this, too, on the 
part of man, would, in spite of all willingness to admit the 
most absurd ideas, to my view, conflict with all the re¬ 
ceived notions of God as revealed in his works, or even 
taught by the high priests of any religion accepted by man. 

How could he propose any method of evading a law % 
Why, the law must be presumed to be the very principle 
most fitted for man and his action under it, and that the 
proposition emanated from him to transcend the effect of 
this law would be virtually to say as from God himself, 
“ If you find my laws too stringent, I will devise a way in 
which you can escape the true purpose for which I estab¬ 
lished them. I will set aside my own nature, and in con¬ 
tradiction to the universal command I have issued to you 
to obey them, will show you how you may violate them, 
and yet come under no punishment.” 

I ask you, is this not so ? But I will write more to-mor¬ 
row night. Good-night. Bacon. 



SPIRITUALISM. 


213 


Sttlbn 

Tuesday , May 17, 1853. 

This evening, in addition to the Doctor and myself, Mr. and Mrs. S. 
spent the evening in my library. 

I began by asking some questions touching the last evening's lecture. 

My first one was this : At one time you say you u can only reason,” 
at another you speak of “ the facts of the case.” Now, has it not been 
possible for the advanced spirits to ascertain certainly about the exist* 
ence, and birth, and actual history of Jesus ? 

It was answered: 

Although I mentioned “ facts,” yet you will observe I 
cited no evidence except the principles on which I suppose 
the laws of God were predicated. 1 meant that you should 
accept my reasonings for what they were worth, as I could 
not give you the true history of the birth, and life, and mis¬ 
sion of Jesus Christ. 

Yes, there are spirits who know every thing in relation 
to the circumstances which gave birth to Christ. They are 
far above my position. They occupy those glorious spheres 
where all that can be known of God is revealed to them. 
But those omnipotent truths we are not permitted to know 
for a certainty, till we are divested of all that is gross in 
our organization, and all that is of error in our minds. Cer¬ 
tainly it is not to be told you again, that there is as much 
conflict of opinion on the true nature of Christ here as 
w r ith you. But I am reasoning from causes which come 
under the full operation of the principles on which they are 
founded, and the effect of which is observed in every thing 
which emanates from God—every thing natural, every thing 
divine. 

One great feature in all the operations of our Creator, in 


2U 


SPIRITUALISM. 


all his acts, in all the laws he has instituted, is, that he 
never acts or manifests himself unconnected with matter. 
Therefore for the human mind properly to comprehend any 
of his attributes separate from this union would be entirely 
impossible. You will understand, then, why I have writ¬ 
ten on this subject as I did last night. 

I next asked this question: You say that in your state of existence 
obedience to the law is not enforced by any tribunal, but is, as it were, 
instinctive with you. Is that any thing more than carrying a step or two 
farther the same principle which makes us in this life obey certain laws, 
such as those of hunger, thirst, self-preservation, etc. ? 

It was answered : No. 

I inquired further: Is it a consequence of our progression, that our 
instincts also thus progress too ? 

It was answered : 

Yes. That is the true explanation, Judge. As the mind 
progresses, there is a just appreciation of the laws control¬ 
ling the organic part, as well as a proper idea of what are 
our moral obligations to ourselves and to one another. Thus 
wdien the mind perverts the one, it renders the perception 
of the other obtuse, and the effect is manifest in the density 
of the body becoming more distinct, and consequently the 
full and free operation of the spirit is retarded. Instead of 
progressing, the spirit retrogrades. 

I said that 1 was now done with my questions, and it was written: 

Well, then, if the effect of such acts on the part of God 
was obviously to have produced to the thinking mind such 
a view as I have mentioned, the idea could not have been 
disseminated, had it not been the policy of the leaders of 
the then new revelation to have awed the minds of be¬ 
lievers, by investing the birth of Christ with a mystery so 
profound, that it would of itself have taken their credence 
by storm. 

But how could Christ have taken on himself the burden 
of the sins of the world ? When God created man (under 
the Mosaic account),' and placed him in the garden of 
Eden, he fell by violating a law which the Creator had es- 


SPIRITUALISM. 


215 


tablislied. Pray, tell me now, was it possible for the spirit, 
not yet given off from the germ or source, to have been 
implicated in the sin of the first man? To become a par¬ 
ticipator in any criminal act, it is necessary one should be 
cognizant of the wrong done, and assent to its commission, 
or that one should unite with another in committing the 
act itself. 

Now, I contend, that if God punished Adam for eating 
of the tree of which he had forbidden him to partake, he 
did so because he violated a command. This is acknowl- 
ledged. Well, if it were a sin for Adam to violate a law, 
how much more impossible would it have been for God to 
have punished those who were not cognizant of the act, 
mentally or otherwise, or to have doomed the unborn spirit 
to the same punishment as he inflicted on the man Adam! 
Certainly, therefore, the souls of men, born long afteV or 
immediately after Adam’s fall, could not have been included 
in the curse pronounced on him. And you will apprehend 
my argument, that there was no necessity for such a medi¬ 
ator between those who could not have been implicated in 
the sin and their God. 

That there was and is sin in the world no one denies, but 
that the old or present sin originated with the act of Adam 
in the garden of Eden I do deny, as incompatible with every 
thing we know characterizing God. Pray tell me, if an act 
of wrong committed on your earth includes the spirits here 
in the consequences, how could any spirit ever arrive at the 
highest spheres? Now the act of Adam, according to this 
doctrine, implicated, involved the spirits not yet developed 
as distinct identities. It was an act not only shrouding the 
earth in gloom, but leaped over time and penetrated eter¬ 
nity, and laid all spirits, whether disintegrated from the 
parent source or those who who were developed, under trib¬ 
ute of the same sin. 

It seems to me its influence went still farther, and as 
God himself was and is the source of all spirit, the very 
Creator, the God, came under the law of punishment which 


216 


SPIRITUALISM. 


it was said he pronounced on the first man. But could it 
have been necessary that God should have made a savior? 

When you cast your reflection back on the spiritual con¬ 
dition of the world at the time Christ was said to be born, 
you will understand all the necessity which existed. The 
laws, both natural and divine, were perverted, and though 
God was acknowledged by a few, yet almost the whole of 
what was called the civilized world denied his existence, 
and worshiped a thousand gods, of as many attributes. 

The idea, as I understand it, was to establish the belief 
of God, not of Christ, Jesus was a reformer. By him the 
first true idea of what belonged to man as of himself, and 
to God as the Creator, was given to the world. Christ 
taught nothing of himself. He called for no belief that of 
himself he could accomplish any thing. But he taught 
that man was a part of God, that in his spirit existed the 
elements of eternal progression, and that all that was re¬ 
quired of him was to believe in God, to love one another, 
and to develop the powers and faculties with wdiich that 

God had gifted him. 

• 

After a short interval he added: 

One word I will say in final illustration of my views of 
the religion Christ taught. It is, that God is love. In 
every situation of life this evidence is conclusive, that God 
loves every thing he has created. Aye! every object of 
his handiwork proclaims tins truth, that love eternal, un¬ 
dying, is the source of all his works. Every man, in every 
condition, assents to this doctrine, and go where you will, 
converse with savage or civilized, you find that every faith 
is founded on this axiom. Bacon. 


i 


I 


SPIRITUALISM. 


217 


Sbdfon Cfotntg-fflur. 

. Thursday , May 19 th ) 1853. 

This evening the circle met at Dr. Dexter’s. 

It was written: 

There are to-night with me many spirits of your friends, 
who have met accidentally, but who delegate me to say 
that their affection surrounds you, and their love is a part 
of your existence, as through it you receive many impres¬ 
sions for good, and by it you are supported to endure many 
of the troubles and ills of life. Cordially, heartily, and 
affectionately, they with me greet you to-night. You are 
guarded bodily by your nearest relatives, and your spirits 
are the special charge of those friends who, when on earth, 
loved you most, and whose feelings assimilated with your 
own. SwEEDENBORG. 

Now your questions. 

I prefaced my questions by saying that some of them were propounded 
in a spirit of caviling, because I was desirous of seeing how far the 
teachings would bear a treatment to which I knew they would, by-and- 
. by, be subjected. 

My first question was this : What do you mean by saying that “ death 
is the first and last struggle where there is pain ?” 

It was answered: 

This expression refers to death alone; and as there is no 
other death in the passage through the spheres, this word¬ 
ing is correct, as well as the idea. Death of the body is 
probably accompanied with pain, and when the spirit passes 
through the death of the spheres, it is rather a state of un¬ 
consciousness than death. This is my meaning. 


218 


SPIRITUALISM. 


I next inquired, What do you mean by the expression, the cc spirit does 
not lay in its spirit-form ?” 

It was answered: 

JSTot in the form of the body, the material body, but it 
assumes the body prepared for it. I rather imagine my 
meaning must be misunderstood. The idea I intended to 
convey was this: The spirit, after leaving the material body, 
probably assumes the exact properties and shape of the 
new body which it is to inhabit. Be it understood that the 
body of the spheres, in any condition, is a higher develop¬ 
ment than the earthly body. It approximates to the perfect 
man in proportion to the step it has taken. Thus the 
spirit, passing from the body of earth, does not retain all 
the features which it possessed in connection with that body, 
but as it passes, it acquires the size, shape, and form of the 
body it is to enter. 

My next inquiry was worded thus: I confess I am not satisfied with 
the reasoning on Sunday; for instance, the difference between our change 
of mind and theirs (the religionists of the day) you say is, that ours is 
founded on judgment, and theirs on feeling. Still, is not ours sometimes 
founded on feeling, and theirs on judgment? If so, then what is the 
difference ? 

The answer was this: 

My dear sir, the gist of your question is this: How do 
I know that feeling does not produce the same effect as the 
convictions of judgment ? I can answer that, if time would 
permit, but I can only say that whereas feeling produces 
the temporary and evanescent identification with any idea, 
judgment or reason, convinced or satisfied, infuses into the 
whole action of a life the effects of that conviction. Tlius, 
when you shall have compared the minds and conduct of 
the spiritualists with those of any other religionists, you 
will observe that the fear of death is lost, the hope of eternal 
progress is the very life of their existence, and that the 
change or impression manifest by their belief is evident in 
the fruits of their works. As this, too, is a matter of com¬ 
parison and time, I can but ask you to wait, and then, 


SPIRITUALISM. 


219 


perhaps, you will understand the whole force of my argu¬ 
ment. Let your mind be firmly fixed on the subject as 
it is. 

I proceeded to my next question, in these words: You say that burn¬ 
ings and persecutions, etc., will follow a belief founded only on feeling, 
thus implying that they will not follow a belief founded on judgment. 
Why will this be so ? for in every thing religious, political, or scientific 
man is ever prone to persecute the unbeliever. 

It was answered : 

I did not so express myself by implication, or otherwise. 

I then asked: What do you mean by the remark, “there is just as 
much required of him here as after death,” used in that connection? 

It was answered: 

In his progressive development man begins here, and 
ends where? There is, therefore, just as much required of 
him in proportion to the light he has in your world as in 
the world of spirits. 

In no situation in either is more required than the light 
received demands. But in your world man knows God 
through his works, and were there no other idea of his 
existence, to my mind, the works are in themselves evi¬ 
dence enough of his attributes, to satisfy the mind of his 
truth, holiness, and love. Therefore it is required of him 
in your world that his life should conform to these princi¬ 
ples of God’s nature. Ho more is required of him here. 

I next put this question: You say, “ a certain class will never know 
the doctrines we teach, were they to live till the mountains totter with 
old age.” Do you speak figuratively or literally ? 

It was answered: 

I mean that circumstances will so operate, either by the 
will of man himself, or the will of others, that the convic¬ 
tion of the truth of spirituality to them will scarcely be 
possible. That man should never believe, I am not ready 
to say ; but my expression referred only to the life on earth, 
not eternally. 

I said I did not understand the remark, that the “ first evidence that 


* 


220 


SPIRITUALISM. 


spirits could communicate, was the evidence that God was of himself 
sufficient to the perfection of that which was of himself. ,; It seemed 
to me that this was reasoning in a circle. 

It was answered: 

It sometimes requires circular reasoning to convince 
angular minds. But as God is able to perfect liis own 
works, is powerful enough to contrive the most stupendous 
labors, and achieve them too, it proves that he is able to 
accomplish any thing which is of himself. Spirit is of 
himself, and the evidence of spirit-communion is surely 
proof that the spirit being of himself, he is able to give it 
the ability to manifest its existence to spirit on earth. 

I remarked that I was done with my questions. 

And then it, was written: 

I am almost unable to continue to-night the teachings I 
designed, for the feelings of irritability in a circle, how¬ 
ever evanescent, always retard the full flow of spirit-influ¬ 
ence. There are, to many minds, circumstances of such 
ecstatic pleasure, that they produce, in their reaction, great 
pain. Oh! how the eternal mind is governed and con¬ 
trolled by its connection with the body! How many asso¬ 
ciations, dearly remembered as of joy, are not alone of the 
mind, but partake of the body’s participation! Thus we 
often feel, and sensibly too, those impressions which bring 
to the recollection the real affection of mind as well as the 
body. I mean, we miss those with whom we are associated, 
whether on terms of intimacy or as mere common acquaint¬ 
ance, but whom we are daily and hourly in the habit of 
seeing. When they are gone, we feel their loss. How 
much more must the mind feel the loss of those with whom 
we were associated by intellect, as well as by ties of blood! 
But enough. 

When spirits are weighed down by their own density, 
they sink, as I mentioned, to the places lower than the 
earth. 

They are attracted thither by their minds. They desire 


SPIRITUALISM. 


221 


no progress, or if they do, the desire is so little that it is 
swallowed up in the stronger desires for error. The con¬ 
dition of these spirits may demand notice. 

I think I mentioned that it was said that their place of 
residence was a large plain, and I here remark that the 
plain is almost entirely alike in every part, suggesting 
scarcely any feeling of beauty or love of it, and is relieved 
only by one mountain. It is here that the spirits toil and 
wrangle. They labor, of course, more than the advanced 
spirits, as their organization being more dense, requires 
more to support it. They can not rise without a great effort, 
and being always compelled to associate with spirits whose 
internal is of the same erroneous and dark character, it 
generates all kinds of contentions and disputes, and, per¬ 
haps, deceit and falsehood. At any rate their affinities for 
good are, as it were, suspended. They do not possess the 
power to see the thought before its utterance, but they act 
toward each other as man and man on earth, that is, not 
entirely so, but nearly in the same manner. 

One great evil which attaches to these spirits, is the ob¬ 
scurity of their ideas concerning God. They realize that 
there is a God, but they can not comprehend why that God 
differs from themselves. Then, again, their ideas of beauty 
are buried in the accumulation of error which surrounds 
their minds. They have but little conception of the duties 
which belong to them. As they do not love God, they do 
not love their neighbor, but they are always ready to mis¬ 
lead and provoke, to disturb and annoy. They are, as it 
were, incapable of much information. Were the desire to 
learn to be raised in their souls, they would begin to pro¬ 
gress. Still, they are not entirely beyond the reach of im¬ 
provement ; they have not entirely lost all appreciation of 
what is beautiful in the works of God. For it is told me 
that when they are led to ascend the summit of the moun¬ 
tain, and behold the glorious brightness of the space be¬ 
yond, their spirits yearn to leave their dark sphere, and 
they commence to make the effort. 


222 


SPIRITUALISM. 


.Their habits of life correspond with the tone and char¬ 
acter of their minds. They have no pleasures, no associ¬ 
ates. They do not study. They do not sing, write, or en¬ 
joy life in any way, except the delight they may have in 
.tormenting those around. They toil for sustenance, and as 
their land is sandy, and no sunlight, there must be great 
labor to enable the earth to bring forth enough to sustain 
them. 

When one of these spirits has a desire to leave that 
sphere, and by that desire and its effects is awakened to 
come nearer the earth, he does not lose the disposition 
which placed him in that sphere all at once. It is by these 
spirits that the accounts, garbled and untrue, of the world 
beyond your earth are given, through some medium with 
whom they have come in contact. 

They delight in error; and you can imagine what that 
condition must be, when the soul recognizes no God, but a 
being as themselves—what their unhappiness is, who can 
not appreciate either love or truth—what their minds must 
be, when their whole enjoyment is the wickedness of evil 
and the production of error. 

Do they suffer? Yes, when their minds receive the light 
of truth, when by its rays their whole nature is laid bare, 
when they can understand how much they have lost, how 
much they must regain. 

Are they unhappy ? Yes; after having left those dark 
spheres, they daily and hourly feel how much their affinity 
retards their upward progress, and draws them downward 
toward those spheres again, when they know how little 
they can appreciate what is before, when they know the 
nature of those with whom they associate. 

Perhaps there is no greater unhappiness to the soul of 
man than the full conviction that his heart is evil, and that 
he is daily and hourly struggling to overcome its tendencies. 

Thus it is with them, and I must leave to vour minds to 

' «/ 

imagine what I confess I am unable to describe. 


SPIRITUAL!SM. 


223 


Sutitrn Cfotntj-fifo. 

Friday , May 20 th, 1853. 

This evening, in my library, after some conversation, the Doctor’s hand 
became affected, and it was written: 

My dear friends, I hardly know how to address yon, and 
the endearing terms of affection with which my heart over¬ 
flows will scarcely be satisfied with the formal word, friend. 
Brothers, then, companions, fellow-laborers in the cause of 
love, truth, and progress, I hear you and understand you; 
and especially you, dear Judge, do I appreciate in refer¬ 
ence to the subject of your wishes. Could I make you to 
know, by absolute evidence, how much I study the deeper 
workings and sentiments of your soul, there would not 
remain in your mind even the shadow of regret at any 
thing which takes place which you suppose may be mis¬ 
understood. Sweedenborg knows every thing in relation to 
both circumstance and feeling, and he is ready to unite with 
me in saying that the sympathies of his spirit are tendered 
to your own, and that the struggle in your heart will prove 
more of a blessing than you can now possibly appreciate. 
Such conflicts with past agony are the agents which dis¬ 
engage all that is of alloy in your nature, and bring forth 
to the understanding of your own consciousness and the 
minds of your friends the pure gold of your nature, purified 
as in a furnace seven times heated. Let, then, your feel¬ 
ings be calm, for placidity is an attribute of Gcd. Look 
forward and above all petty annoyances that interrupt your 
mental progress, and be assured you will soon be qualified 
to look down on every thing that irritates and vexes, as one 
who is on a high mountain on the scenery at the foot, and 
wonder why the distance makes every thing so diminutive. 

Bacon. 


224 


SPIRITUALISM. 


I then told him that T had received an invitation which I proposed to 
accept, to address an assemblage in Connecticut next week; and said 
that I thought of adopting, as the subject of my discourse, the questions 
I had discussed last summer at Troy; namely, why spiritual intercourse 
had not come before, and why it had come now ? 

It was written : 

Yes, but in addition teacli them that the object of spirit- 
intercourse is to purify and elevate the nature of man, and 
that one great feature of these revelations is to disabuse the 
mind of errors, which have been engrafted on their hearts, 
as the results of an overweening faith in the doctrines er¬ 
roneously inculcated as of God, and as found in the Bible. 

Teach them that there is no such thing as understanding 
God separate from his works ; that the human mind, the 
result of natural combinations and material organization, 
has not the ability to penetrate beyond the circle of organic 
connection ; that, as every thing which would illustrate 
God is mixed with the creation of his hand, and as every 
thought has its source in the thousand impressions received 
from the direct influence of material combinations, it can 
not realize spirit distinct and separate, and therefore the 
thousand shapes in which God is presented, the various 
elaborate devices to picture him as a spirit, entirely fail to 
impress the mind with the idea of what he is and how he 
acts unconnected with the personation of his existence in 
the world which he has created. Then as man can not 
realize God without these aids, he can not realize the true 
intent and purpose of his laws in regard to spirit-intercourse 
without investigation and calm dispassionate examination. 

Lead them to the higher doctrines taught, as far they will 
be benefited, and tell them that the perfect man is a type 
of the being who fashioned him, as he is an emblem of the 
eternal principle of truth and love. 

As the Christ says, I came not to destroy, etc., so we 
come not to destroy or subvert any doctrine which will 
afford to man a hope predicated on bases which are dis¬ 
tinct from the fabrications of man. 


SPIRITUALISM. 


225 


We have as much earnest desire for man’s happiness on 
earth as had the apostles of old or the mirfisters of the 
present day, and we labor to insure his soul after death 
happiness eternal. 

We desire that his life on earth should be happy, and 
teach you that when man’s whole conduct is just and pure 
he must be so. As the unsinful heart recognizes no con¬ 
geniality in any thing which produces evil, so no man can 
be unhappy whose mind embraces the good of existence 
and rejects the evil. 

We teach you that when man begins to learn what he is 
capable of accomplishing, he will not remain satisfied until 
he has fully understood how much there is in the eternal 
connection of life with immortality ; that the soul when 
conscious that it possesses inherent attributes, which have 
been confined, aye, trammeled, by the stern emanations and 
dictation of ideas taught as true, and that these inherent 
powers when left to themselves, when granted the freedom 
of unbiased thought, will throw off all bonds of sect or 
denomination ; then, then does it feel the first glow of 
honest exultation that its ultimate destiny is limited to no 
pulpit or the faith taught at its altars. But that a life 
of purity, of love, of earnest and sincere struggle here, gives 
it a claim on the world to which it of right belongs ; that 
no being can be happy after death, no matter how much he 
believes or what he believes, who has not fulfilled the ob¬ 
ligations of his nature. 

Why has God placed man under the control and influence 
of laws which generate a thousand circumstances in which 
he participates nolens volensf Why are the imperative de¬ 
mands of life made to attract around him other demands 
which apply alone to his feelings, his passions, or his 
desires ? This is not orthodoxy, I admit, but it is divesting 
the present of its mysticism, and it is opening the future to 
the full gaze of man’s mind. It is the dower of his descent, 
the prerogative of his birth. Do you cavil at the so-called 
truths of a priest of Rome or a clergyman of England’s 

15 


226 


SPIRITUALISM. 


church, the truths which they profess to teach and which 
differ so widely in their application and in their founda¬ 
tion? If not satisfied with either of them, you seek for 
other sources where you may rest, and drink the water of 
life. Go you, then, to those who profess that in their 
heart’s change they have found the Alpha and Omega of 
their researches. What then ? Have they* made God a 
man, that they should surround him with the petty senti¬ 
ments of their own natures, and drag him down to earth 
and force him to revenge his wrongs or to punish man 
eternally for violating laws which he has founded ? How 
have they represented the God who is unapproachable by 
human thought ? How have they described man, who is a 
part of that God himself? For what conceivable or incon¬ 
ceivable purpose could man have been created—to live 
under the effect of laws governing an organization which 
responds to the influences of the same laws in like materials 
around him ? How hold him accountable for obeying the 
irresistible force of affinities which exist in matter as well 
as spirit ? True, the spirit’s affinities he can direct, but his 
material nature is bound by the iron band of laws over 
which he has no power. Thus, then, it is taught, God must 
be the creature of the same circumstances, and because lie 
is a God, must manifest passions as the attributes of his 
spirit which emanate alone from material organization. 

But when, after all, you compare the doctrines which to 
reject is heresy and to deny is infidelity with what the 
promptings of your soul tell you is the truth, you then 
separate the two existences which identify man—his material 
part and his spiritual nature; you then look with astonish¬ 
ment on the crude fashionings which ascribe to God the 
feelings and passions of man’s material part, and yet deny 
to him what is essentially and alone the germ to which he 
belongs. 

According to such teachings truth is a comparison : to¬ 
day it is truth to believe Methodism, to-morrow Romanism ; 
but you will find that the answer to your question of last 


I 


SPIRITUALISM. 


227 


night is this (and it was answered by Sweedenborg, who re¬ 
quests me to write it to-night), that the effect of these reve¬ 
lations as truth, is to direct the mind to the recognition of 
one God and his laws, and that the belief will be universal 
when the teachings shall have been given so explicitly as 
to enable man to comprehend what we mean. There will 
be no difference of sect or denomination, and there will be 
no division on the great fundamental principles which we 
hope to be able to give through you. 

I called his attention to a portion of the next to last sentence, which 
seemed to me obscure. 

He answered: 

I think Sweedenborg did not understand your question; 
but at any rate I will consult him, and ascertain. I answer, 
yes; but the effect of our belief on the heart will be to 
establish a universal doctrine, which shall have no shades 
of difference, but be accepted as a unit. The time will 
come [and on hearing the teaching read, I saw what he 
meant] when the effect on the heart will be to bring all 
men to believe on God, on love, on progress, without any 
subdivision, without any shades or distinctions, and thus 
this change will be evident, as it will differ so essentially 
from all religion which has before been given to man. 
You must recollect that Sweedenborg was teaching, or in¬ 
tended to teach, you its effects in the future, though he 
used the word effect in the present time. That, I am con¬ 
fident, was his idea. 

A change which involves doubt or includes discussion 
can not be radical. The change I refer to is the souks re¬ 
cognition of its ultimate destiny. There can be no doubt 
on this point, there can be no discussion, there is no differ¬ 
ence in the belief of any true spiritualist, that the ultimate 
destiny of the soul is progression, that it commences on 
earth, and ends only when the body becomes so purified 
that it is fit to enter the celestial spheres. 

Your idea is a comparison of present change in belief, 


228 


SPIRITUALISM. 


but tliere are so many colorings and aspects to that belief, 
that there is no belief about it. When I spoke about a 
change, I referred to that which would be produced in the 
whole understanding, including not only the action pres¬ 
ently, but that which extends beyond the grave, and divests 
death of all its terrors.* 


* As early in my researches as October, 1851, the following teaching was 
given, which it seems to me will not be unillustrative of these remarks: 

“ Your attachment to your preconceived notions is very unfortunate, and 
much retards your progress, because it does not leave your mind open to 
the reception of truth. When any new truth is unfolded to you, you do not 
calmly investigate it and ask your reason if it is right, but you apply to it 
the standard of your preconceived notions, and if it conflicts with them you 
are at once prepared to battle it, not because it is unfounded in reason, but 
because it does not agree with what you have previously thought. And this 
arises from the fact, that you have not in reality the belief you think you 
have. If you had a firm and unwavering belief, if you knew you were right, 
you would not care what was said in conflict with it. But you have not. 
You have persuaded yourself that you believe certain things. You think 
you ought to believe, and you resolve you will. But not being sure you are 
right, any thing which tends to show your faith to be unfounded annoys you, 
arouses your combativeness, and takes away from your mind that even 
balance, and that susceptibility to the reception of truth, which is so essen¬ 
tial both to intellectual and spiritual progress.” 



SPIRITUALISM. 


229 


Jbdbit Cfoeidjr-st*. 

Sunday , May 22 d ) 1853. 

t 

This evening, at Dr. Dexter’s, in the presence of all the circle but 
myself, this was written out: 

While we are listening to thoughts from the spirit-land, 
and wonder at the developments made of what have been 
mysteries, have we, when our hearts have been filled with 
joy at the description of the beautiful abodes of the just, 
and the happiness diffused like air through all the higher 
spheres of the spirits’ dwelling-place, have we ever asked 
ourselves the question—for what purpose are these teach¬ 
ings ? Why have spirits left their homes, their pursuits, 
their affections, their upward flight toward the ultimate 
point of their existence ? Why have they come to us, and 
why have they taught us the higher truths of spirit-revela¬ 
tion ? Why have they selected us as the recipients of 
spirit-bounty ? 

Is it not that your own natures should be made to cor¬ 
respond with the pure and holy existences of those good 
spirits whose habits, life, and progress we have described ? 
Is it not that you should struggle to elevate your own in¬ 
ternal natures, and divest yourselves of those characteristics 
which mark you as still bound in the fetters of error ? 

How hard have you struggled ? Ilow much have you 
succeeded ? And how long will it be before you shall have 
cast off all that cloaks your true feelings, and manifest the 
true condition and action of your life? Ilow long will you 
battle with causes which you suffer to influence you, and 
not purge yourselves of all unrighteousness ? 


230 


SPIRITUALISM. 


These are grave and important inquiries, which should 
be put to every heart, and earnestly too, sincerely too, in 
the spirit of truth, of love, and of strong desire to answer 
truly the responses of our own hearts, before our friends 
who know, and the God that made us. 

In a spirit, to-night, of affection, that brings you near 
my soul, and with a love that brings me to you for the 
high object of doing you good, do I greet you in the name 
Of God. SwEEDENBOEG. 

I do not imagine the moral condition of the spirits of the 
lower spheres differs materially from the moral condition 
of the unprogressive man in your world. They may, it is 
true, have moments when their spirits yearn for the brighter 
spheres beyond their dark plane, when conscious of its 
birthright, the soul awakens to a sense of its own degrada¬ 
tion, and realizes its true situation ; but they live and act as 
unprogressive man does, daily performing their accustomed 
round of malicious action, and carrying out the designs of 
their blunted perceptions ; and it is not till some event, out 
of the ordinary occurrences of life, arouses them completely, 
and opens their understanding to the reception of truth, that 
they begin to progress. There is so little difference in the 
whole action of spirit-life from your life, except that one 
step forward has been made (I do not refer to the higher 
spheres of course), that the correspondence is almost exact. 
Their remorse, when made sensible of their wickedness, must 
be more keenly felt than by man. Here they can have the 
tangible evidence of truth, of the beauty of holiness. With 
you, much of course must be appreciatory. 

But when the spirit is awakenened to a full view of all 
that is before him, with the bright spirits of friends and 
relations near him, with all that can assure him and support 
him, then it is that the full consciousness of his deerada- 
sion crushes him like a weed; his agony is indeed over¬ 
powering. It is the terrible workings of repentance in 
spirit divested of the grossness of materiality. 


SPIRITUALISM. 


231 


As far as my knowledge goes, the j ust comparison is not 
to be found in the lives of the dark or lower spirits. I mean 
the j ust comparison of the sufferings which the spirit endures 
when in the bonds of wickedness, or, rather, when not ful¬ 
filling the object of his induction into the spheres. They 
live as if they did not realize any thing bqyond their own 
misty dwelling-place, as if they were incapable of being im¬ 
pressed with the good and true. But the just comparison 
is to be found in those spirits who are occupied in their 
advancement, whose efforts are made to rise from sphere to 
sphere, where mind and thought are filled with the hope, 
the glorious hope, of ascending toward those bright abodes 
where there can be no sin, where there can be no retro^res- 

j C 

sion. When they commit a fault, then it is that the true 
suffering for sin is witnessed. You behold them in an 
agony so sincae, so dignified, so elevated, so soaring, so 
self-sacrificing, that it seems as if the soul itself was in 
travail, and would give birth to a purity and love almost 
divine. And I apprehend it is always those who have made 
some progress in goodness and truth who suffer, for how can 
the heart which has become hardened by sin suddenly real¬ 
ize all the holiness of truth and all the beauty of goodness ? 
Simply when a man for a long course of years has lived 
in the exercise and under the directions of his perverted 
passions, and his heart, his mind, his spirit, and his thought 
have during that time declined any participation with what 
is good, and have cast off all association with either God, 
or those men or means which would have directed his 
mind to the contemplation of his attributes; and accus¬ 
tomed to think wickedly, he acted so, and thus his mind 
and tastes, his very nature in the whole, sought for present 
happiness in those things which were evil. Now, suppose 
he is suddenly impressed with the idea of sin, and the con¬ 
viction is overpowering, so much that he determines to live 
henceforth a good life, do you think his appreciation of the 
good, the noble, the generous, of charity, of truth, of benevo¬ 
lence, of beauty*, of error, of man—yes, and of God, can be 


232 


SPIRITUALISM. 


an appreciation which unfolds to his soul the startling com¬ 
parison of what sin must be and is, when, indeed, lie has 
made the contrast with those virtues ? No, this is impossi¬ 
ble. Nature, or God, never develops any thing at once or 
immediately. Every thing has its beginning, its increase, 
its progress, and, may be, its decline. But to man, this 
sudden upturning of all that applies to his nature and to his 
habits is, in my opinion, equivalent to a new construction. 
But when the heart that has constantly contemplated the 
goodness of God, the emanations of his hands, and the 
gushing tenderness of his love, when it for years struggled 
to subvert all that is of error or wrong in its very imagin¬ 
ings, then when convicted of that wrong, it bows its soul 
in very misery before its own weakness, it looks only to 
God for help and assistance. 

Thus, I say, the progressive spirit suffers more of what 
may be called Hell, than even the degraded spirit, and can 
only begin to suffer when it begins to rise. 

Every spirit has some daily duty. They work for the 
benefit of themselves and the good of all. They are divided 
by their own wishes and tastes into all those classes which 
emanate from the various necessities and conveniences of 
community. But their labor is comparatively light, and 
their time is occupied a good deal in the higher labors of 
thought, social intercourse, visiting, and study. In addition, 
they develop beauty whenever and wherever they can, and 
thus they bring themselves nearer to truth by impressing 
on their souls the idea of its nature. From the sparkling 
star which twinkles in the distance, to the full blaze of the 
noonday sun ; aye, from the little pebble to the lofty moun¬ 
tain, whose jagged rocks turn toward their Creator, from the 
vilest creeping evidence of life, through all and every part 
of creation, to the man who is at its head, God has made 
and faslii >ned every thing as beautiful, and taught us to 
consider the works of his hands as good. 

Spirits visit much, and it seems as much a part*of their 
lives to visit their friends, as it is faithfully to perform their 


I 


SPIRITUALISM. 233 

other obligations. Thus they visit their friends in the 
sphere to which they belong, or the sphere below them. 
But their longest visits, and those considered most a duty, 
are those which they make to their friends on earth. That 
occupies no little portion of their time, and while with you 
they are accomplishing some one of the specific duties 
which are required of them in the sphere to which they 
belong. 

When visiting a sick friend, they stay as long as it may 
be consistent with their feelings, or the state of the disease. 
And when a death occurs, they are ready to receive the 
spirit. When a friend is depressed in feeling, or has some 
great trouble to overcome, or when he or she has suffered 
from the wrong of other friends, or when about to do wrong, 
or when about to do good, then it is that they flock around, 
and by their impressions aid, or try to direct, as may be 
proper. 

But the time is passed almost, and I must leave. Good¬ 
night. 


234 


SPIRITUALISM. 


Sttfijn Cfotnlj-stfott. 

Monday , May 23^, 1853. 

This evening, at my library, Dr. Dexter and Mr. and Mrs. S. were 
present. We had for two or three hours manifestations through Mrs. S., 
of which I give an account only so far as they were of general interest. 
She became influenced by what was evidently to us a new spirit. The 
influence seemed to be uncomfortable, and I approached and made passes 
over her, in order to relieve her. She pushed me from her, and retreated 
to a distant part of the room, and there stood gazing at me. I did not 
at all understand it, when it was written through the Doctor’s hand: 

Let your will be firm, yet mild, Judge, and will gently 
its true manifestation. 

I then walked up to the spirit as manifested in her, and stood in front 
of it, looking steadily at it. It told me, with a good deal of vehemence, 
to go away. I replied, No; I can’t do that. I must know who you are, 
and what you have come here for. 

After looking for an instant steadily in my eye, it sank on the floor at 
my feet, and embraced my knees. It wept, crawled upon the floor, and 
finally lay prostrate. At this moment it was written through the Doctor 

Speak to the spirit, Judge, kindly, and ask who it is. 

i 

I did so, and it arose to a sitting posture, and looking at me, said: 

I am not obliged to tell you my name. 

It was then written : 

In the name of God, Yes. Hand to the Judge. 

This was handed to me by the Doctor, and when I read it, I said to 
the spirit, You must tell me your name and purpose. It is in the name 
of God I demand it. 

It looked at me, and then, after something of a pause, said, in a gentle 
voice: 


SPIRITUALISM. 


235 


Yes, I must tell my name. 

Well, what, is it ? 

Tom Jones. 

You are fooling me. I want your true name, no fictitious one. 

My true name is Jones. 

Are you, then, the spirit of one who was tried before me for murder, 
was condemned to death by me, and executed ? 

Yes, I am lie, Judge. Oh, forgive me, forgive me ! 

Nay, I have nothing to forgive ; but in the name of Heaven, with what 
purpose have you come to me ? 

Do you know why I embraced your knees just now? 
Well, Judge, I was so thankful that I was removed by your 
mandate from my former state of ignorance and blindness 
into the next sphere, where I have become a man, and I 
am now sent here by wise ones to speak to you. 

Why, then, were you so reluctant to give me your name ? 

It is so hard for an ignorant man like me to make my¬ 
self understood. In the first place, I thought I was an un¬ 
welcome guest. In the next place, it was hard for me to 
manifest myself. 

A very accurate account of what he said was not kept, and so I can 
only state the substance of it. 

He said he was commanded by wise'spirits to come and talk to me, to 
let me know of the great change in himself, and that he now exists where 
he can realize all that is good. 

He said that he was sacrificed to laws which one class condemned as 
barbarous, and another regarded as necessary; that one class deemed they 
ought to render good for evil, and the other, that “ eye for eye” ought to 
be rendered. That he was told, however, that the laws which required 
that such as him who had raised their hand to take what they could not 
give should be put out of existence would be unnecessary when the 
revolution of morals shall be accomplished, in which, he said, you, Judge, 
are taking so prominent a part. 

He acknowledged the wisdom and justice of the sentence which sent 
him out of this life, and he came to give his experience, as one who had 
been relieved from the evils brought upon him by the present ill-organ- 


236 


SPIRITUALISM. 


ized state of society, and who, through an evil deed, had been ushered 
into a better and happier state thaivthat which he occupied while here. 

I remarked, that I supposed it was the force of circumstances which 
had led him to commit the deed for which he had suffered ? 

He answered: 

That is it, Judge. That is the evil of society. I knew 
it was wrong, but my mind had not been so educated as to 
teach me to control my passions. They ran wild, and forced 
me into every excess, and I finally became reckless. 

He said that I must not suppose he was convicted of a bloody crime, 
and then sent direct to a state of happiness. Oh, no * far from that. 
But when his spirit was released from his vile body, made so by his evil 
passions, he was led to a spot, and told to choose his companions. On 
one side they were black and dark, blacker than himself, and distorted 
with evil passions. On the other, they had been vile, like himself, but 
they were not all dark, a little light shone upon them, and their faces 
were turned upward with hope. “ My choice, Judge,” he said, u was soon 
made, for I never loved evil for the sake of evil, but I was led into it 
by circumstances combined with my unregulated passions.” Now, when 
on one side he saw that dark repulsiveness, he beheld himself in his 
real image, he recoiled from himself, and sought to fly far away to join 
those who looked so much in advance of him, and said to himself, pol¬ 
luted sinner that he was, there might yet be mercy for him who had de¬ 
spised it, who had turned a deaf ear to the pleadings of justice; and he 
saw clearly which path he was to tread to reach that happiness which 
he never sought on earth. 

And, Judge [said lie], I made my choice. I braced my 
heart against evil, I stood firm in the strength of my man¬ 
hood to do right, and began my labor for eternity; that 
labor which should have been begun in my youth. I have 
so far been able to advance upward, that I have been per¬ 
mitted, have been commanded, to come and speak to you 
of my condition. It was a hard task, as you may imagine, 
to come to you. 

I asked him, Why so? 

Did I not know that my presence would be unexpected 
and repulsive? Did I not fear that you would not wish to 
hear me ? But I was commanded by wisdom that does not 


SPIRITUALISM. 


237 


err, and which has guided me so far. The light that is 
around me is yet dim and obscure, but it is becoming 
stronger and brighter, and will continue to grow so. 

Forgive me, Judge, my wicked thoughts toward you, for¬ 
give me ! forgive me ! 

My friends above are patiently waiting when I shall be 
divested of my grossness and darkness. My mother, my 
gentle mother! I shall see her face again. My father! I 
have erred. They tell me I shall see you both again. God 
is merciful. His mercy endureth forever. 

With these words he left us. 

After he left, a female spoke to us through Mrs. S., who put on a good 
many airs. She fanned herself with her handkerchief, complained that 
the air was close and oppressive, walked to and fro with a stately air, 
said it was not often she visited such obscure places. She had occupied 
in her time stately palaces and marble halls, etc. When asked her name, 
she said it was so long since she had heard it that she had forgot it, etc. 

Mrs. S. then went through the death-scene, and the same spirit spoke 
to us through her again. She said she had been a lunatic, and had died 
in an asylum. That when she died, for a few hours after her death she 
labored under the same insanity, but it soon passed away, for she had 
left the disease behind with the body which had caused it. And now 
she knew her real position, and she understood the necessity of progres¬ 
sion. 

After she left, another came, who first represented through the me¬ 
dium a fine lady in the form. She professed to be extravagantly fond 
of music and dancing; said she was altogether too ethereal for earth, 
but her mind was intent upon her pleasures. She had a dry, hacking 
cough, and complained of a pain in her breast. She asked the Doctor 
if she could not with safety attend a ball to-night. 

In a little while she, too, went through the death-scene, and her spirit 
appeared just entering upon the next sphere. 

She was first intent on examining herself. She looked at her limbs, 
and seemed surprised at herself, and somewhat disgusted. She often 
asked, Where am I ? where am I ? 77 She said there were many per¬ 
sons around her, but she did not know them. She said she was very 
unhappy, that that was not heaven, and in a sorrowful tone inquired, 
u What shall I do? 57 At length, among the people she recognized one 
w'hom she called u Anna, my old schoolfellow. 77 She asked her how 
long she had been there, and what she did there? It seemed she got an 
answer that they labored and studied. u Labor ! 77 she cried, u I never la- 


238 


SPIRITUALISM. 


bored ! and study ! I can’t study; I never studied. But she says I may 
do as I please. May I ? Then I vow I won’t study. But what do you 
do here ? Have you no music and dancing ? No ? Then what shall I 
do? I shall be so unhappy among all these strange, dark people. But 
she says, if I will labor and study I may get away from this unhappy, 
dismal place. Then I vow I’ll study and work hard, hard. So good¬ 
night, friends, I am going to my studies.” 


Stdioit Ctocntg-dgjrt. 

Wednesday , May 25 th , 1853. 

This evening, in my library, Mr. and Mrs. S. being present a part of 
the time, the interview began by writing the following in the tremulous 
hand of a very old man. 

What is one moment of joy, the joy of the spirit, when 
it realizes the good it has done to years of this world’s 
pleasure ! I. T. T. 

Then this was written : 

This is the spirit, and a bright one too, of an old man 
whom you knew slightly, years ago, but who desires not 
to-night to give his name. 

Let us proceed with our work. 

(Which was the revision of the previous teachings.) 

After that had closed, it was written: 

For a few moments listen to another kind of teaching. 
No gifted one can enter into our charmed circle without 
his or her proper share of work. 

In a short time Mrs. S. was influenced, and spoke as follows : 

My Earthly Friends : 

I have been permitted to return to my old, my former 



SPIRITUALISM. 


239 


place of abode for a few moments, tliat I may give yon a 
few of the sentiments which now till my soul with wonder 
and admiration. 

I have not been long an inhabitant of these upper re¬ 
gions, of which I am about to speak ; but short and blissful 
as my experience has been, I would not exchange it for all 
the honors and glories which a thousand years on earth, 
with all their changing scenes of times, and of action, and 
opinions might heap upon me. 

My station on earth was considered an honorable one; 
by my fellow-countrymen I was looked up to as endowed 
with a degree of wisdom which enabled me to— 

[Here his power over the medium, which had been evidently dimin¬ 
ishing, seemed to be spent, and after several efforts to finish the sentence, 
it was written through the Doctor’s hand:] 

enabled me to exert a controlling influence over the 
minds of my fellow-men. The spirit wished to say that. 

There was then something of a pause, and at length the spirit seemed 
to recover his influence, and‘continued his teaching in these words: 

And I have since discovered that many things which 
were said and done by me have left a lasting impression 
behind; and for all those true and earnest efforts which 
were made for the good of my fellow-men in the form, and 
which have left their impression on the race, I now thank 
God from my inmost soul. But for many others done by 
me in moments of thoughtlessness, or when acting under 
the impulses of impetuous feeling or aroused passions, my 
deepest regrets are awakened, and the more that I am daily 
witnessing their baleful effects. 

It is very delightful, after leaving the earth, my friends, 
to return and look back on a life well spent in doing unto 
others as I would that they should do unto me. It is a 
most pleasant reflection, and gives back a sweet perfume 
from earth even while dwelling in heaven. 

My mind is gazing back on the hours spent while here, 
and I have thought, within the depths of my soul, that 


240 


SPIRITUALISM. 


were it my mission to return again to the form I left, and 
live oyer again my short life, how differently would I em¬ 
ploy it! 

It is but a reflection, for well I know it is impossible. 
But how clearly does reflection cause every past action to 
stand forth before my eyes in bold relief at this moment! 
It is so impressed on my mind, and oh! how I would 
impress it upon others, how much of joy or sorrow, of 
heaven or hell, we create for ourselves! 

I have been permitted to come here, night after night, 
and gaze upon the wise spirits who have been directing 
your minds to higher wisdom than mine has ever tasted of. 
My soul has expanded, and my soul swelled out, as I have 
gazed on the vast fields of living light and beauty that, 
spread before me, are yet to be explored. 

My labor has but begun ; I am but learning the first les¬ 
sons of profound knowledge, which belongs not to earth, 
but to eternal and ever-living happiness. What a mere 
child of knowledge I realize myself to be when gazing 
around me! 

Wise men of earth! could you but gaze up and see the 
wisdom that is around you, and ever impressing your 
minds, your wisdom would seem so foolish you would vail 
your faces in meekness and humility, and you would feel 
glad and thankful to see those majestic forms who surround 
you, who assist and uphold you by their wisdom, and whis¬ 
per words of strength to your weakened spirits, wdien strug¬ 
gling for light, like the bird struggling in the net of the 
fowler. 

t 

I would again say, did the wise men of the earth know 
how much they depend on sources other than themselves, 
they would not be puffed up so much with their own self- 
love. The impression of their self-importance would be 
dimmed, and they would be willing to come as little chil¬ 
dren to learn internal wisdom. 

Here the influence seemed to wear away again, and after remarking 


spiritualism. 


241 


that this was his first effort, and that, with our permission, he would 
come again at another time, he left. 

Mrs. S. then asked what it was that prevented inferior or unprogress¬ 
ed spirits, it any thing, from thrusting aside superior ones, and commu¬ 
nicating in their stead ? 

It was answered: 

What hinders a loafer, as you call him, from seeking the 
society ot a parson or a judge ? Want of congeniality with 
the tone of your minds. 

Mrs S. asked whether spirits actually saw material objects through her 
eyes ? 

It was answered: 

Does the Judge look through his spectacles? 

She asked if the spirit present could read her mind ? 

It was answered: 

I can’t do that, unless I were with you constantly, and in¬ 
fluenced you often. 

She inquired why it was that while inferior spirits, whose influence 
was unpleasant, would at times thrust themselves upon her, superior 
spirits never did ? 

It was answered: 

They ask permission. A good spirit never obtrudes him¬ 
self. When an inferior one does, resist him in the name of 
God, and he will always go away. 

She said something about retiring as it was late. 

I said that it mattered not, as the spirits did not care about the time. 
They were often with us until after midnight. 

It was written : 

We take no note of time, but in the good we do. The 
minutes lengthen into hours, the hours to days, the days to 
years, the years merge always in eternity. Bacon. 

16 


242 


SPIRITUALISM. 


\ 



ttibn Cfoentj-nint. 


Thursday. May 2 6th, 1853. 

The circle met at Dr. Dexter’s; his hand was influenced, and the fol¬ 
lowing was written: 

From the fartherest verge of my sphere, where the re¬ 
flected brightness of the celestial land sheds its glorious 
sunshine over all, where the good and true, the ever-living, 
the ever-progressing spirit sends up his shout of joy and 
gladness, where the untiring and never-ceasing action is 
forward and upward, come I to-night with my soul radiating 
the brightness of that sphere, and a spring of gushing love 
in my heart toward you, my friends, whom to meet is 
indeed a joy even to me. I give you my spirit-blessing, 
and greet you in God’s name. Sweedenborg. 

The properties of our nature are so multifarious, that it 
is a matter of no little trouble justly to discriminate be¬ 
tween what are the results of our organic condition, and 
what the offspring of our spirit-consciousness. It is difficult 
for human nature to appreciate the capacities of its own 
organization, the almost omnipotent powers of mind, and 
the vast development corresponding to the spirit’s intimacy 
with matter. 

Why do you educate your sons and daughters ? Why 
do you admire and revere the man who is learned and 
wise ? "Were you to take the material answer, you would 
imagine that to educate, was to store his brain and memory 
with an array of facts, or impress his mind with the Greek 
and Latin languages, or with mathematics, or with philoso¬ 
phy, or with astronomy, or, indeed, with any or all of the 


SPIRITUALISM. 


243 


sciences, that lie or she might become a man or woman 
capable of perfectly performing their part in life ; or that 
the one or the other might, by their acquirements, have the 
chance of accumulating a fortune by their advantageous 
exercise; or that a wise man or a learned man was, indeed, 
to be revered and respected as one who knew more than 
you know ; whose understanding had so far outstripped the 
common workings of that attribute of mind, that he must 
certainly be able to see farther into the misty night of the 
future, and to select from the shadowy outlines of the events 
in store those which will put the most money into his 
strong-box, or give him greater power and control over his 
fellow-man. Are not these the recognized ideas of learn¬ 
ing, of wisdom among men ? That the true end of wisdom 
is to enable one to amass either power or wealth by its 
exercise ? 

But the education of the spirit is not alone the filling 
the brain with the crude notions of other brains, or storing 
up in the capacious receivers of its vast magazines the facts 
or results of every known doctrine. No ; neither is it the 
fashioning of its ideas according to the prescribed doctrines 
of Jew or Gentile, Romanist or Protestant; it is coloring 
it neither with the glaring red of bigotry, the somber hues 
of fanaticism, or the dull, dark, and ever black features of 
error. No, no ; the mind, educated, is but bringing the 
spirit nearer the material world with which it is connected, 
by removing the impediments to its true manifestion. It 
is not the body or the brain that can retain the teachings 
of the schools, after they shall have perished in death and 
turned to the dust out of which they were created. The 
corner-stone of your churches shall last as a memento of 
the force of stern will long after the hands that laid them 
shall have moldered, and their very names be forgotten. 

What then ? The spirit it is, which receives and retains; 
the spirit it is, which can not erase the impressions that 
truth, knowledge, or love have made on its intelligence. 
The spirit it is, which, brought near your earth by the re* 


244 


SPIRITUALISM. 


moval of all the barriers of matter, speaks to you as your 
own spirits would speak to you, were they capable of pre¬ 
senting their true properties amid all the grossness which 
surround them. Bring the spirit near the world, then ; you 
can not injure even its ethereal and sublimated organism, 
strong as are the forces which oppose its manifestation. 
By thus doing though, it may benefit the world, secure as 
it is in the propriety and soundness of the doctrines it pro¬ 
fesses, and the purity and loveliness of all its motives. 

I have been led to make these remarks to-night, before 
proceeding to my regular subject, from a comparison be¬ 
tween your world and the bright and glorious spheres from 
which I have just arrived. 

It is not always that I am just returned from my sphere 
when I visit you at the circle; but, to-night, I had even 
that moment arrived from the sphere to which I belong, 
when I touched the Doctor’s hand. By my own wishes, as 
well as by my mission, I am connected with your earth, 
and though, indeed, I have often the privilege of returning 
to my home, still I never leave it for earth without con¬ 
trasting the almost incomprehensible difference between 
them. 

But I will say a few words on my proper subject, and 
then I must leave you. 

If the pure spirit suffers so much when conscious of 
wrong, how much must it rejoice when it feels the inspiring 
power of its own elevated desire lifting it, as it were, up¬ 
ward and onward toward heaven! How joyful, yes, ecs¬ 
tatic—how glorious must be the feelings of that spirit 
whose desires, whose aspirations, have directed him to those 
bright lands where the sun of truth, of love, of charity never 
declines! 

Starting from the second sphere, which is the first point 
of its appreciable spirit-existence, it sends the eye of in¬ 
quiry through all the spheres beyond, and revels in the 
unfoldings of that glance. 

Think you that the spirit would be satisfied with green 


SPIRITUALISM. 


245 


fields, or bright skies, or balmy breezes, or even the dazzling 
radiance ot the sun itselt as a dwelling-place, if its innate 
yearnings were not gratified, the hope of throwing off all 
that is possible of his material creation, and exercising as 
a spirit belonging to the Godhead itself those attributes 
which characterize it as an intelligence? 

What is the soul’s longing after knowledge, truth, love, 
charity—yes, all that is good, wise, great, and beautiful— 
but the desire to exercise in some condition these properties 
as a right ot its nature, when it shall have increased in the 
magnitude of its activity, and, conscious of its di vine origin, 
it can ministrate as a spirit to the great good of the whole 
of which it is a part? Good-night. 


Shtfitnt Cljidg. 

Wednesday , June 1st, 1853. 

This evening, in my library, the Doctor and I alone present. 

There was a good deal said that was of a personal character, which 
it would not be worth while to insert here, except only so far as to show 
the nature and closeness of the intercourse which is going on between 
us and the unseen intelligence that speaks. 

Thus, in reference to some personal trouble of mine, it was written: 

There are seemingly certain tides in organic nature, as 
there are in the ocean, whose broad bosom covers two thirds 
of earth’s surface, and sigh out the various emotions which 
stir up its mighty sentiment. This occasion is a tide in 
your affairs, dear Judge, and could you know how your 
friends have with anxious care watched your feelings, sym- 



246 


SPIRITUALISM. 


pathized with all your emotions, but have truthfully re¬ 
vealed the nature of feelings which were assumed to direct 
you away from the glorious destiny before you ! Oh ! there 
is a love surpassing the love of earth. It brings as its 
guerdon no blending of passion. It regards the object 
with no hope of benefit to itself, and it covers and protects 
each hope, each joy, each emotion of the soul, as in that 
joy and hope it realizes the bond which connects the pres¬ 
ent with the future! 

There has been no thought of your mind, no purpose of 
your heart, no struggle with yourself, that has not been 
recognized and responded to by those who love you for 
yourself. God bless you ! God strengthen you! And the 
earnest desires, the heartfelt aspirations of your spirit- 
brothers are and will be offered for your happiness and 
peace of mind. Could you see this night the holy joy, the 
calmness which an unbounded confidence has diffused over 
the whole being of your spirit-friends, you would exclaim, 
“ It is good for me to be afflicted, for then, indeed, know I 
my own strength.” Bacon. 

I made some remark, that the trial, though severe, would be profitable 
to me. 

And it was answered : 

Yes; but it will open before you a prospect so bright, so 
beautiful, so full of hope, and radiant, lasting joy, so free 
from care, from all sensuality, so devoid of self and its 
clashing interests, that the soul will be like unto him who 
is taken into a high mountain, and standing on its lofty 
summit overlooks all the kingdoms of the earth, admires 
their strength, their capacity, their vastness, but when 
lifting his eyes upward, he beholds in one twinkling star 
more of harmony, more of the true, the glorious, the di¬ 
vine, and he turns from earth with disgust, and looks to 
heaven with joy. ’Tis so with you. Onward! upward! 
The star is shining brightly above you. The air is calm 
and balmy. The spirits of friends are standing without, to 


\ 


spiritualism. 


247 


cheer you in your strivings with self. They whisper to you, 
Courage. They murmur words of hope, of encouragement; 
and they will afford you tangible evidence that their love 
is not for a day, but for all time. 

Thus endeth, for the present, our conference on this sub¬ 
ject. 

•I remarked to the Doctor about some teachings I had had the previous 
night, but which I did not get distinct enough to write down. 

And it was written: 

In the efforts made by us last night, we could not suc¬ 
ceed so perfectly as we designed, from the state of com¬ 
parative agitation of your mind. * * * * * * * 

The images we impressed on your mind, though, perhaps, 
distinct enough, did not comprehend the whole of the teach¬ 
ing we had intended. If possible, we shall to-night try 
again, and hope to succeed better. We would suggest that 
no other subject be thought of except the spirits, and that 
your mind remain as passive as possible. The length of 
time that has intervened* since your last visions, destroys 
partially your susceptibility of immediate impression. You 
can, therefore, help us much, by observing these directions. 
In connection with what has been written, the teachings 
we shall try to image on your mind will enable you to 
make a much more varied and interesting book than if you 
published only our dry though important communications 
through the Doctor. And again, we wish through you to 
teach him many things which it is necessary he should 
know, and we have declined doing so through himself, as 
even now he questions, sometimes, if all is right. Much, 
very much is expected of him, and tried though he is now 
by many vexations, enough to discourage any one but one 
of his iron will, we mean that he shall triumph over all, 
and come out right. 

Now, lie down on the sofa, and be calm and quiet for a 


* It was more than a year 







248 SPIRITUALISM. 

while, and let us see what can be done. It you like, you 
can narrate what } r ou see. 

I then lay down on my sofa, merely covering my eyes with my hand¬ 
kerchief, to exclude external objects, and I saw the vision which I have 
described in the accompanying paper. I narrated it to the Doctor as I 
went along, and was about two hours in doing so. 


VISION. 

What I first saw was a range of mountains, beginning 
at my right hand, and running off diagonally across the 
scene, and ending far oft* in the distance, on my left. The 
oatline of the hills was all I could at first see, hut I ob¬ 
served that that was more regular than our mountains usu 
ally are. It had not those craggy, sharp points that we are 
accustomed to see—not those volcanic angles and earth¬ 
quake-like breaks and fissures that characterize a country 
newly formed—but the summits were rounded off, as if 
Time in its progress had laid its softening hand on its rugged 
and rough features, and leveled them into lines of beauty. 
The light that shone upon them was faint and dim. It 
seemed as if the dawn was just breaking upon the earth. 

The tops of the mountains were enveloped in a soft and 
grateful purple haze, and as they receded in the distance 
they seemed, as it were, almost to blend and melt away 
into the clear, soft sky which was over all. I was looking 
westward, and it was the dawn that was breaking behind 
me, which gave this beautiful tinge to the mountain top; 
but the base of the mountains, and the whole of the land¬ 
scape between me and them were so far enshrouded in 
darkness that I could not distinguish their features. 

Far in the distance, and beyond the mountains, a beauti¬ 
ful golden light* appeared, illumining the sky overhead, as 


* I take this occasion to remark that I have been taught that the different 
colors of the light which appears to me in these visions are symbolical. Thus, 
a golden light represents affection; a silver light, wisdom; blue, truth ; 
bronze, affection, tinged with an earthly taint; violet, a desire to progress, 
and crimson, a union of love and wisdom. 






SPIRITUALISM. 


249 


if it came from a country where such a light prevailed so 
powerfully as to be reflected back from the firmament above. 
This light did not, however, tend to enlighten my side of 
the mountains. It merely showed what was the radiance 
of the country beyond; and it must have been very, very 
grateful, for it was a soft, mellow, golden light, occasionally 
tinged with streaks of crimson, and once a bright silver 
star shone amid it for a moment, and then vanished. 

As the day gradually dawned upon the scene, it became 
more visible to me, and I perceived that dense woods 
skirted the base of the mountains, and that the plain before 
me was beautifully diversified with trees, and lawns, and 
running streams. It was not cut up artificially, by fences, 
into fields, but, as it were, naturally, by rows of trees and 
shrubbery. Here there was a smooth, level meadow, with 
its carpet of green; there an undulating lawn, variegated 
with water, and grass, and growing trees; here there was 
a cascade, throwing its hoarse murmur abroad upon the 
silent air, and there a gentle stream or calm and placid 
lake. Here there was a clump of trees, entwining their 
tangled arms' together over the deep shade that rested be¬ 
low, and there a single tree or two, beneath whose shelter 
animals were seen, giving life at once and repose to the 
scene. And, in fine, as the light of the morning increased, 
it opened to my view a lovely landscape, gently undulat¬ 
ing and diversified by land and water, and field and forest. 
Many animals were seen moving about, or reposing quietly, 
playing wildly, or grazing or slumbering. Birds in great 
numbers, and with every variety of song and plumage, 
were flying across the scene in all directions, some just 
skimming the surface of the water, and others soaring aloft, 
up, up, until their melody seemed mingled with the distance. 

As I stood gazing upon the scene, and its beauties thus 
gradually opening before me, I discovered faintly, in the 
distance, and near the base of the mountains, what seemed 
to be some ancient ruins of some work of man. I could 
not see them well so far off, and I approached to have a 


250 


SPIRITUALISM. 


nearer view. I discovered they were two high and very 
massive walls, built at a distance from and parallel to each 
other, and'ftt right angles with the line of the mountains. 
They were very high, one or two hundred feet at least, I 
should think, and were built into and against the side of 
the mountains, and ran off some distance. They were very 
ancient, for moss and creeping vines grew upon them, and 
they were discolored with age. As I approached near 
them, I looked back upon the part of the scene where I had 
stood, and there discovered a large ocean, whose waters 
were gently moving, and throwing the hoarse roar of its 
ever-breaking surf gratefully on the ear. I perceived, also, 
that those walls had been originally intended to run from 
the mountains to the ocean, and so fence in a portion of 
the country from all intrusion from all other parts ; but the 
walls remained standing only about half the distance, and 
the ends of them were rough and jagged, and I was at a 
loss to tell whether it was because the walls had there been 
thrown down, or had been built no farther originally. If the 
former, then I knew I must find near the base some of the 
monstrous stones of which the walls had been built; but I 
found none, and I discovered they had never been built any 
farther, and that the original intention of their erection 
never had been carried out. 

In the inclosure formed by these walls and the side of 
the mountain, I saw a great number of men at work, dig- 
ging into the side-hill with great vehemence, and never 
looking up or beyond the dark soil in which they were 
delving. It w^as evident they thought they had discovered 
a mine in the bowels of the mountain, and had partly in¬ 
closed themselves to prevent the intrusion of others. But 
they had been too impatient to complete their inclosure; 
one after another had abandoned that work, and gone to 
digging into the hill, until they had all rushed to the mines, 
and fell to penetrating its interior with furious haste. When 
I saw them, they had opened many caverns far in, and were 
just beginning others. Some were striking with pickaxes 


SPIRITUALISM. 


i 


251 


into the bank, some shoveling away the rubbish, and others 
engaged in carts, carrying the dirt away, and emptying it 
down behind them, near the end of the walls. They did 
not stop to spread it out or level it smooth, but threw it 
carelessly in rude heaps, and hurried back for more. 

The beautiful light which shone beyond the mountains 
approached the inclosure, and tinged the sky over it very 
beautifully, forming overhead a gorgeous canopy of golden 
and crimson light. Just outside the walls, easy to be seen 
and easy of access, was the lovely country which I have 
described, while inside the inclosure all was bleak, and 
barren, and gloomy. The men themselves were of a dark 
hue—like a negro turning pale—of a dull, dingy, somber 
color; and over them rested a dark mist, which rose from 
them, and partly obscured the light of heaven. None of 
them, it seemed, ever sought to penetrate that mist, to ob¬ 
tain a view of the beautiful canopy above them. None 
ever looked abroad upon the beauties of nature, which lay 
so profusely scattered around them, but all were intent 
solely upon their insatiate pursuit of the promised treasure, 
which, methought, still fled from them, and from which 
none of them had ever yet realized a tithe of their expecta¬ 
tions. The only water I saw inside the walls was a stag¬ 
nant and impure pool, from which even the brutes recoiled 
in disgust. 

I noticed these things while I was standing near the 
extremity of the walls, and I turned away pained at the 
gloomy picture. As I did so, my eye rested upon the scene 
outside, and was inexpressibly relieved. 

On the bosom of the ocean all was life and animation; 
on the land all was joy and gladness ; and in the air all 
was light, resplendent, and balmy. Far off in the distance 
I saw marks of man’s industry and skill, in beautifying the 
scene. Pyramids, and obelisks, and ornamental arches 
rose up amid the foliage in different places. And on the 
spot where I had stood at first was standing a gigantic 
human figure. It seemed to be stationary, yet was ani- 


t 


252 


SPIRITUALISM. 


mated by intellect. The expression of its countenance was 
elevated and benevolent, and it raised its hand and pointed 
the dark denizens of that gloomy inclosnre to the glorious 
light that was shining over them, trying thus to induce 
them to look up, and not ever be groveling in the earth. 

As I thus stood drinking deep out of nature’s pure inspi¬ 
ration, the sun arose from out the ocean. As its disk 
gradually came in sight, it lighted up the scene more and 
more, and opened its beauties to view. Its rays penetrated 
even the dark inclosure, but it only made its gloom more 
visible. I saw nothing there that was not revolting. No 
green thing grew there, but a few stunted parasitical plants, 
clinging with a sickly life to the barren rocks. The surface 
of the ground was rough and uneven ; man had done noth¬ 
ing to smooth it or make it pleasant to him. I looked 
around in vain for any mansions, in vain for any cultiva¬ 
tion of the ground, and I could not help asking myself, 
How do these people live? Whence is derived their food, 
but from the reptiles that, like themselves, grovel in the 
earth ? Where do they repose their weary limbs, but on 
the dark soil they love so madly ? And where, oh ! where 
is their happiness ? 

I had in the mean time entered farther into the inclosure, 
and had approached so near the bank as to look into the 
dark caverns they had dug in their mad pursuit of those 
hidden and useless treasures. As I stood gazing in mute 
sorrow at the strange infatuation which had made these 
people voluntarily embrace so sad a life, I heard far down, 
deep into the bowels of the hill, the noise of a maddened 
conflict. It was approaching me. I heard the sound of 
blows, the agonizing shrieks of the wounded, and the oaths 
and blasphemous execrations of the combatants. They 
rushed madly along toward the mouth of the cavern, 
furiously contending as they approached. As they came 
in view, I saw they were armed with the various imple¬ 
ments of their employment, and they struck with them, 
with a deadly malignity, as if more intent on hurting others 



SPIRITUALISM. 


253 


than defending themselves, as if malice had actually con¬ 
quered selfishness. One man near the head of the crowd 
received a blow which felled him to the ground. The 
others paid no regard to him, but trampled him under foot, 
and passed on. 

After they had all passed over him, he raised himself 
partly up, and seizing a stone that lay near him, hurled it, 
with a dying spasm, at the moving crowd. It struck one 
of them in the side, and wounded him. He turned, and 
seeing whence the blow came, he uplifted in both hands a 
huge stone, and approaching his fallen fellow, hurled it with 
crushing force upon his prostrate body, and then hurried 
away to join again the fighting throng. The blow, however, 
which he had given was harmless, for the poor wretch on 
whom it lighted had expired in the very effort he had made 
to hurt his fellow, and he was a dead man before his head 
touched the ground. Oh, man! man! is this thy high 
duty and destiny ? 

Meanwhile, the struggling crowd passed by me out 
toward the extremity, trampling under foot, in their furious 
career, as well the mangled bodies of the wounded among 
themselves, as the festering carcases of those who had died 
ere this, and been left to rot. Their numbers were con¬ 
stantly diminished by the effects of the fight, so that when 
they arrived out so far as to be near the end of the walls, 
a few only were left to carry it on. 

I observed that one of them, who had been foremost in 
the contest, and whose furious energy had ever kept him 
near the head of the crowd, when they came out so far, was 
attracted by the scene which opened to his view, and par¬ 
ticularly by the gigantic human figure which stood up so 
prominently in its midst. He ceased to fight, and stood 
still, wrapped in wonder at what he saw. The others, how¬ 
ever, though reduced now in number to scarcely a dozen, 
continued the contest as furiously as ever. But while I 
gazed, an unearthly shriek rang clear and shrill through 
that dark atmosphere, the ground opened under their feet 


r 


254 SPIRITUALISM. 

and swallowed them up ; earth to earth ! dust to dust! and 
then settled as calmly over them as if it had never been 
desecrated by the footsteps of man’s evil passions. And 
he who had paused to gaze on the unwonted scene was alone 
amid the darkness and desolation of that unholy place. 

He did not observe the awful fate of his companions, but 
stood intently gazing on that gigantic and impressive figure. 
The sun had now risen some distance above the horizon, 
and he was so placed that the figure w T as directly between 
him and the sun, so that he did not see its orb, but only 
observed how brilliantly that wonderful specimen of hu¬ 
manity was lighted up by its rays. 

He wondered if he could not approach nearer to it. He 
examined hastily, yet carefully, the ground around him, and 
finally, with hesitating steps, moved toward it. He had 
taken but a few steps before he was accosted by a female, 
who was middle-aged, highly polished according to earth’s 
fashion, fascinating in her manners, and of clear, acute, and 
vigorous intellect. She engaged in conversation with him, 
and evinced deep sympathy with his emotion. He paused 
in his onward progress, attracted by her blandishments. I 
could not hear their conversation, but it seemed from their 
gestures that he was urging her to go on with him, and she 
persuading him to remain behind with her. He became 
impatient and irritable, while she remained so bland, yet 
so firm. At length he broke from her, and resumed his 
journey. He found it, at first, very rough, and he stumbled 
and tripped more than once over heaps of rubbish which 
had been thrown there in ages long past, and which were 
partially concealed from his view by the moss and weeds 
which time had thrown around them. At length he came 
to a pond, which seemed to be the receptacle, for long, long 
time, of all the refuse filth of the inclosure in which he 
had groveled so many years. Its waters were very offens¬ 
ive to sight and smell, yet he looked in vain for any means 
of going around it. It lay directly in his way, and on the 
opposite side of it he saw what seemed to him to be a com- 


SPIRITUALISM. 


255 


paratively smooth path, leading toward the colossal figure. 
He plunged in with a good deal of energy, and with assort 
of vehement and unregulated impatience forced his way 
over its uneven bottom, and through its foul and slimy 
waters. When about midway through, the waters growing- 
deeper, he became somewhat discouraged and paused. The 
temale had not left her place, and she now spoke blandly 
to him, entreating him to return. He seemed to say with 
an oath that he would go through, and lie pushed hastily 
on and through. He clambered on his hands and knees up 
the steep bank of the pond, seemingly regardless alike of 
the filth which covered him and of her endearments. 

He had heard temptation sing, and yet he turned not 
Aside. Saw sin bedeck her flowery bed, 

And yet would not go up. 

When he reached the summit of the bank, he saw before 
him a smooth and level path, meandering pleasantly amid 
the green pastures, skirted on both sides with trees and 
flowers, and fragrant shrubs. The path was open before 
him; there was no obstruction to his onward passage; yet 
he paused, for he could hardly believe that it was permitted 
*for such as him, stained with his recent travel, and deformed 
by his past career, to pass along so pleasant a path. Again 
the female, who had retained her place, and was ready to 
avail herself of every opportunity, entreated him to return. 
With a gesture of impatience he waved her off, and pushed 
hastily forward, as if to get beyond the reach of her voice; 

As he moved forward, his fevered cheek, fanned by the 
cool breeze that played around him, and all his passions 
lulled to rest by the soft murmurs of the running brooks 
of clear water, he saw approaching him in the distance, as 
from the feet of the gigantic figure, several persons, 

“ In robes of linen, flowing, white and clean.” 

They moved toward him slowly and gently, and as they 
approached I saw r very many others, clothed in the same 
garb, coming from different directions, singly and in small 
parties, some over the hills, some from the valleys, some 




256 


SPIRITUALISM. 


from shaded bowers, but all hastening toward that path to 
meet him. There was on all their faces an expression of 
calm joy and heartfelt welcome. 

As he approached the little party who first went out to 
meet him, he was so struck with the brightness and holi¬ 
ness of their appearance that he fell prostrate at their feet. 
One of them, distinguished above the others by the dignity 
of his mien, and the wisdom and benignity that beamed in 
his countenance, raised him from the ground with one hand, 
while pointing to heaven with the other, said, “Worship 
not us, worship God alone.” As he said this, he gave one 
glance at the female, who still retained her place, hoping 
through all that she might yet win the wanderer back. 
She was now at a great distance, yet she saw and felt the 
glance, and she turned and, with piercing cries and frantic 
gestures, fled toward the mountain, and buried herself deep 
from sight in those dark caverns. Earthy she was, and to 
earth she fled. 

The shining ones then clustered fondly around the dark 
mortal, and led him on in that path. He moved with slow 
and trembling steps, for with all their encouragement he 
could hardly be assured he was right in traveling there. 

I observed that the other bright ones, who were hasten¬ 
ing from different points to meet him, now lined the sides 
of the path along which he was timidly moving, and cheered 
him on by smiling looks and gestures of welcome ; yet no 
one spoke but the beneficent one who had first lifted him 
from the ground, and he was bidding him be of good 
cheer, for he was now but what they, too, had once been, 
and what they were, he yet might be. Thus moving slowly 
along, they approached the base of the colossal figure, and 
it was only by measuring it by their height, that I became 
able to appreciate its magnitude. It was several hundred 
feet high, of complete human form, and with just propor¬ 
tions as such. Though stationary, it was animated by in¬ 
tellect, and though not the Creator, was yet by means of 
that intellect the governor of all around. 


\ 


SPIRITUALISM. 


257 


As they approached it, I also drew near, and discovered 
in its base a doorway into its interior, and that it was in* 
habited inside by those shining ones. 

The dark mortal was led by his kind and gentle con¬ 
ductors toward that doorway. He shrank back from it, ap¬ 
palled and trembling. It seemed dark to him. He saw 
nothing but the darkness which immediately enveloped the 
entrance. It was to him the door of death, and that had 
always been represented to him so terrible, so full of doubt 
and gloom, that he was fearfully agitated by its nearness. 
Several of his attendant guides, as if to reassure him, passed 
in and out before him, with smiling countenances, in order 
to persuade him how pleasant, at once, and safe the passage 
was. 

But when at length he approached for the purpose of 
entering, he found there was spread across the doorway a 
very fine network, so fine as to be almost invisible, yet firm 
as adamant and strong as iron. Through it the bright ones 
passed with ease, but the dark one found himself too gross 
to make the passage, and he turned away with the thorough 
conviction that it could not be until he had purified him¬ 
self of the grossness of his material nature that he could 
hope to enter. 

In the mean time, while this was going on outside this 
figure, I entered it, and was permitted a rapid glance at its 
interior. It had many platforms or stories, as they would 
be called if we were speaking of a house, one above the 
other, which were approached by winding stairs. On these 
platforms it seemed that those shining ones dwelt, accord¬ 
ing to their various degrees of refinement, and ascended 
from one to the other according as they progressed in re¬ 
finement and purity. The light of the sun, which I had 
seen rising out of the ocean behind it, entered the figure 
through various apertures on the several platforms, and 
illuminated its interior in the most brilliant and glorious 
manner—the more brilliant and grateful the nearer to its 
head—and those who inhabited up there, I discovered, had 

17 


258 


SPIRITUALISM. 


additions to their garbs of gold and crimson and purple, 
that made their appearance very dazzling. 

While I was wondering in what this upward progress , 
terminated, and to what end it was that these inhabitants 
of the figure thus, as they became more refined and pure, 
ascended up and onward, I saw some of them enter within 
the tenement of its brain, and learned that when they be¬ 
came sufficiently perfected and developed, they became a 
part of the mighty intellect which thus ruled the world 
around and below them. 

When the dark mortal turned away from the portal, I 
saw in him a feeling almost of despair at his ever becoming 
pure enough to enter, and of anxious inquiry as to what 
he should do to become worthy ? Here, too, his kind and 
bright companions were ready to assist him. They led him 
to a little village or hamlet formed on a sloping bank, just 
behind the colossal figure, lying beautifully exposed to the 
rising sun, the mighty ocean, and the pleasant landscape 
between; and at the same time, the landscape to the west, 
including the dark inclosure within those gloomy walls, 
was partially hidden from view by the eminence on which 
the figure stood. He was given to understand that this 
pleasant hamlet of cottages and workshops and grateful 
gardens had been established by those good spirits as a pro¬ 
bationary residence for such of the inhabitants of the dark 
inclosure as had evinced a desire to abandon their gloom 
and revel in the light of that mighty intellect, and that 
here he must work out his own salvation; that it would 
not come to him as a gratuity, but must be earned by his 
own industry; that though his weakness might at times be 
strengthened by kind friends, and his despondency often be 
cheered from above, yet the great end of his redemption 
could be achieved only by himself. 

With these instructions they conducted him to a cottage 
poorly furnished, and surrounded by a garden much neg¬ 
lected, thus showing him that there was something for 
him to do at once. But, more than that, he was soon 


SPIRITUALISM. 


259 


jcalled upon to discharge a duty, which he was told always 
devolved on the newest comer, and that was to take care 
of the sick. He entered upon the duty with alacrity, and 
at the farther end of the village he found a sick man, 
whom he attended kindly and faithfully, until he could lind 
nothing more to do there. He was not very expert at the 
task, for it was evident, however kind might have been his 
feelings by nature, he had never given much attention to 
individual cases of suffering. He had rather generalized, 
and his active mind seemed never content unless it was in 
pursuit of some new object. As soon, therefore, as he had 
made his suffering fellow comfortable, instead of sitting 
down by his bedside and watching patiently as a more 
experienced nurse would have done, he went out into the 
village to see if he could not find something to do more prof¬ 
itable to the happiness of its inhabitants, than wasting time 
as he termed it, by a sick-bed. 

As he passed through the hamlet, looking into the differ¬ 
ent houses, shops, and gardens, it was very evident that he 
was a man of great rapidity and clearness of perception, 
and of tremendous energy, for he formed many plans for 
improvement, that involved much labor, and thought, and 
patient industry. He began to feel proud of his power of 
rendering service to his new place of abode, and of signal¬ 
izing his entrance to it, to its inhabitants. 

While pleasing himself with these thoughts, and wander¬ 
ing on, with more pride than humility, he came to a part 
of the village where a break in the sloping bank gave him 
a partial view of the country whence he had come. He 
saw a part of the dark inclosure in the distance, with the 
gloomy mist above it, resting like the shroud of the dead 
on its cold breast, and he recoiled in horror at the sight. 
A recollection of the life he had spent swelled up in his 
mind with fearful force, and overwhelmed him with a real¬ 
izing sense of what he had been, and how unworthy he 
was to serve, much less to direct, even in that half-redeemed 
hamlet. 


260 


SPIRITUALISM. 


Shuddering at the thought of the past, and despairing of 
the future, he rushed to his lonely cot, and there, throwing 
himself upon a wooden pallet, gave vent to the strong yet 
silent agony of his mind, for inexpressibly bitter though 
it was, and shaking his manly form like an aspen leaf, yet 
his pride would not permit a groan to issue that could 
make his, remorse known to others. But those shining ones 
were nearer to him than he imagined, their kind and watch¬ 
ful care was more than he knew of. To them his emotion 
was known, and they clustered around his cot to cheer and 
encourage him. One only of them entered, and it was she 
who had even in the evil past kept alive in him some of 
the saving instincts of his nature, and who had been dearer 
to him than all else besides, ere impelled by the fate which 
conducted her to purer regions she had left him alone in 
his gloom. She gently seated herself by his side, and in 
an old accustomed tone of fondness and heartfelt sympa¬ 
thy wooed him from his dark despondency. The deep 
bitterness of his despair was soothed, he became more 
gentle in his struggle with himself, his tears flowed more 
tenderly, he raised himself up and attempted to throw 
himself into her arms. But, alas! he felt that he was all 
to gross to clasp her, whose presence he was yet so very, 
very conscious of; and instead of that indomitable pride, 
which but a little while before had shaken his frame to 
its inmost recesses, he felt stealing upon him a sense of 
deep humility, which bowed him to the earth while it 
pointed him to heaven. He suffered her to lead him to 
the door of his cot, where, affectionately leaning upon his 
shoulder, and surrounded, though unconsciously to himself, 
by many, very many, as bright and gentle as she was, she 
pointed out to him the beauties of the scene around him, 
which he might still enjoy, and how wide was the field in 
which he might yet be useful in serving his fellows, and in 
purifying his own grossness. 

When, at length, her soft pleadings had calmed the tur¬ 
bulence of his soul, and shed abroad upon it a holy repose, 


SPIRITUALISM. 


261 


she left him and ascended to her own bright mansions 
above, with a countenance beaming with affection, and 
pointing still higher up. And the picture closed upon my 
view, leaving him standing by that earthly cot, and sur¬ 
rounded only by earthly objects, but with all his aspirations 
centred upon that brightness which he hoped that yet even 
he might make himself worthy to enjoy. 


Thursday , June 2 d, 1853. 

This evening, at Dr. Dexter ; s, only two of the circle, the Doctor 
and Mr. Warren, were present. The others were absent from illness. 
The Doctor was influenced, and the following was written: 

I regret that any of the members of the circle are absent 
to-night, as nothing so much retards the full harmony of 
spirit-intercourse (especially when the object is of grave 
import) as any difference in the magnetic current. I can 
not even myself imagine what keeps Mrs. D., as, expecting 
certainly to meet her, I have made no inquiries. But even 
without the absent ones, let us feel that where two or three 
are gathered together with pure desire for knowledge and 
truth, the doors shall be opened, and the light they seek shall 
be poured into their hearts in streaming floods. I there¬ 
fore greet you, the present, and those absent, with heartfelt 
affection, r*nd charge you that you be true, be firm, be con¬ 
sistent, be self-denying, bearing and forbearing, and loving 
all. SwEEDENBORG. 


If w T e reason from nature in reference to the soul, we find 



262 


SPIRITUALISM. 


our researches embrace many apparently incongruous de¬ 
partments ; and yet all so intimately connected, so admir¬ 
ably proportioned, that the direct conclusion must be that 
the soul is distinct, and manifests its individuality even when 
identified with the body. 

Every part of the human body has its constituent, and 
although the whole organism is composed of a few leading 
substances, yet the various textures, membranes, etc., differ 
in their construction, in the relative proportions of these 
agents, and are unlike one another. But this is of small 
moment when the inquiry is extended farther. Thus no 
particle of matter can be lost. The smallest grain or atom 
resolves itself into its proper connection, and is incorporated 
into some organic body, after having been perhaps decom¬ 
posed, and to all appearance destroyed. This idea, though 
universally acknowledged, is not viewed with that interest 
its importance demands. 

Now nature is the same in the spirit-world as on earth, 
and if we reasoned ad rem or dpriori , as we can not con¬ 
ceive of spirit-manifestation separate from matter (for neither 
God, nor the spirits emanating from him, have ever ex¬ 
hibited their peculiar attributes unconnected with tangible 
substance), we are irresistibly led to ask, why should not 
the soul, after its separation from organic matter on earth, 
live or exist in connection with matter in some form in the 
world to which it goes ? What more natural to the reason 
than this question ? When the mind attempts to separate 
the spirit from matter, it has no just conception of spirit. 
Therefore we can not invest the Creator with form or per¬ 
sonality. What sort of person would that God be if the 
form depended upon the idea of man ? The form would 
resemble that of man, as he is supposed to be the image of 
the Being who created him. There is no point from which 
an idea can be formed ; and if with all the various attri¬ 
butes with which the Creator is invested there is but one 
point from which any resemblance could be traced, how 
utterly does the mind fail in carrying out this connection 


SPIRITUALISM. 


263 


other than through the whole of God’s manifestations of 
himself through his works! But the condition of matter 
necessary for such an amalgamation must he unknown to 
us as well as to you. for if the identification of spirit 
with matter were unfolded to your minds, the whole mys¬ 
tery of the Great First Cause would he understood. Are 
we prepared for this revelation ? The thought is limited 
by the objects from which impressions are received. It is 
this fact which has contributed so much to create in some 
minds the idea of a material heaven, in which a God re¬ 
sides, who is so much like man, that he is subject to all the 
passions, feelings, and desires of his earthly nature ; and 
it is this limited comprehension of what God is, and what 
the true destiny of the spirit is, that has filled the world 
with error, and has produced so many narrow prejudices 
among men, and built up a church on a foundation of 
opinion instead of fact and truth. 

It is not strange, therefore, that with the descriptions of 
the material body after death, and of the spirit-world, too, 
your ideas should be confused as to what the nature of the 
spirit-body is after the decease of the form on earth. The 
account which has been given you of the passage of the 
spirit into the body prepared for it, just after it has passed 
from life to the spheres, must seem unnatural. I doubt not 
it is, for the reasons given above, that you can not reconcile 
any other action of Nature’s laws than that to which you 
have been accustomed. And I am conscious that, until the 
time shall have arrived when the spirit-communion will be 
more tangible than at present, your views must be limited 
and your conclusions complex. 

I have made these remarks for you, Mr. W., as your mind 
has been much interested in the consideration of this part 
of our teachings ; and you have not been entirely satisfied 
with my explanations. 

Neither do I wish to have you or our other friends re¬ 
ceive as truth that which they can not understand. But if 
for a moment we consider this subject, we shall be sur- 


264 


SPIRITUALISM. 




prised at the ease with which the mind can he relieved of 
its strongest objections, when the influences of natural laws 
are permitted their full operation, limited by no narrow pre¬ 
judice, circumscribed by no sect or doctrine. Thus, why 
should vitality or life exist in every thing God has made? 
Why should the barren soil of the arid desert, when re¬ 
moved from its original locality, be made to produce veg¬ 
etation as well as that which has been cultivated for years ? 
Take the soil from earth’s center, and bring it to the sur¬ 
face, and it will germinate vegetation in some form as soon 
as it feels the light and heat. The hardest rock, when de¬ 
composed, will bring forth trees and flowers as abundantly 
as the most prolific soil. No matter what the substance, 
and no matter in what form or combination, it is teeming 
with life, and under some circumstance or other will man¬ 
ifest its ability to support or give birth to life. 

Now, were the power of God exhibited only on this little 
ball, we might with reason say, after this earth there can 
be no other. All things but the soul cease here. But at 
the same time there is and must be a continual resurrection 
of matter. There is not, nor can there be, any cessation in 
the continual round of birth, life, decay, and resurrection, 
even on your earth. , 

But suppose it were so, does this alter the workings of 
God’s laws in other spheres ? And if, after all our struggles, 
the fact is proved that no matter is lost on earth, does it 
not prove that there is a necessity for the soul’s combination 
with matter in some form, even after it has left the earth ? 

Here a pause in the writing having ensued, Mr. Warren remarked, in ref¬ 
erence to a matter previously agitated, that it would imply the perform¬ 
ance of perpetual miracle, if, when the spirit left the material body, 
there must be created for it a new body or spiritual form properly cor¬ 
responding to its nature; while if, by the same inherent power, the spirit 
clothed itself with a form, or had one already generated within the ma¬ 
terial body, there would be no miracle; whereupon Dr. Dexter’s hand 
was influenced, and the following was written: 

I believe I said “ the soul entered the body prepared for 


i 


A 


SPIKITTJ ALISM. 265 

it.” The manner in which this took place I could not ex¬ 
plain, for the spirits could not see the transformation. The 
body, however, is ready for the spirit, and it is, or may be, 
that the soul after leaving the earth generates its own form. 
But until I have entered the higher spheres I can not give 
you a just explanation of this. 

My remarks have been more in explanation than in con¬ 
tinuation to-night, as the circle was small; and I thought 
it best to be rather desultory than to pursue our regular 
subject. 

At our next meeting I will continue my description of 
life in the spheres. 

With my best affections for the absent, both the Judge 
and Mrs. D., I bid you good-niglit. Sweedenboeg. 



ettiffn Cjjidg-tfofl. 


PART FIRST. 


Saturday , June 4 th, 1853. 

This evening, at my library, Dr. Dexter and I alone being present, it 
was written: 

One of the hardest tasks in this our sphere of material 
action, is the bringing up for trial and judgment all the 
motives, feelings, and incentives of the heart before the 
stern governor of the mind, Reason, and hearing all the 
arguments, both for and against, on the course of conduct 
we have pursued relative to ourselves and others. 

The difficulty lies not so much in the analyzing of motive 
and feeling, or in the full display of thought or passion; 




SPIRITUALISM. 


266 

but tbe task is indeed one of trouble, after we have heard 
all that can be said, in deciding justly, sincerely, and with¬ 
out deceiving ourselves. The man, the true man examines 
himself, and avows to himself the wrong he may have com¬ 
mitted against his own nature; and not only will he bring 
his secret thoughts to judgment, but he will, Roman-like, 
sacrifice his most cherished desires, his earnest and heart¬ 
felt wishes, his carefully-concerted plans, to the require¬ 
ments of duty, of love, and to the absolute demands of that 
law which bids us live that we may confer some good on 
our fellow-beings, and that we maintain a character which 
may not be injured by death. 

What more noble attribute of our nature than the courage 
to do right, the fearlessness of truth, crucifying to the obli¬ 
gations which it imposes, all selfishness, all hypocrisy, every 
principle which militates against the advance of the soul! 

The mere recognition of wrong is as much the ability of 
a wise man as that of a fool, and vice versa • but he who is 
indeed wise shrinks not, when that recognition teaches him 
conviction. The fool stumbles at the threshold of light, 
lie shuts his eyes to the picture that light affords of the 
true properties of his mind. By its low desires, its cunning 
devices, its unhallowed pleasures, he is ever incited to de¬ 
lay all self-examination, and to flatter himself that in his 
disguise there can be no detection. 

Alas ! that that nature which is bound to progress by its 
own origin, which claims connection with God, ever should 
pervert the bright properties which that origin has con¬ 
ferred, from its upward progression, to a consort with things 
of earth, to a union of matter without the spirit. 

But joy, unspeakable joy, when true to its relationship 
with eternity, true to its truth and integrity, true to the 
innate promptings, the soul claims to be heard against even 
itself, and boldly chastises when wrong has been done; 
when, conscious that its errors have been of its own choice, 
it applies, without shrinking, the just deserts which reason 
demands. 


SPIRITUALISM. 267 

How glorious that man’s destiny ! He leaves behind the 
errors of time, and boldly pushing forward through the un¬ 
tried future, he plants his standard on the very outward 
wall of eternity, and here he makes his stand ; here he calls 
around him all the aid that position furnishes, and he leaves 
the traces of his progress in his errors, the doings, the 
actions sacrificed to truth, which he scatters in the pathway 
which has led to this goal. Bacon. 

The D-ctor expressing his admiration of that teaching, I asked him to 
wait a minute, for I supposed there was some personal application of 
the lesson intended. 

When it was written : 

Ho. Ho personal application to you or the Doctor, for 
the heart that has applied the remedy to its own sufferings 
needs not to be told that the operation was painful. 

In our intimacy with the world, the foregoing general 
aphorisms may pertinently apply; but it is when those 
feelings of our nature, the finer susceptibilities of the soul 
made manifest in the tender threads of affection, and in the 
emotions which attract the gushing response from other 
hearts ; when the soul, assuming as its own its birthright of 
love, claims the prerogative of its bestowal on that heart 
which is congenial with its own ; when casting from It all 
the trammels of conventionalism, it bids the spirit seek its 
affinity in the very spirit of another, that the trial surpasses 
the agony of all material pain. 

The soul in agony ! The soul crucified on its own affec¬ 
tions ! Oh! this indeed is the exquisite misery of the 
wounded spirit! Who hath power to heal? 

Who hath power to heal ? The very love which it sub¬ 
dued, the very affection which it has called back to its heart, 
like a. tired dove, shall be to it like a well of living water 
springing up to an eternal life, refreshing, invigorating, 
restoring. 

This lesson is finished. 

How, dear Judge, if you feel able for a few moments, 


208 


SPIRITUALISM. 


we will try to impress you with a vision relative to some 
teaching affecting the Doctor. 

I then lay down on my sofa, and shutting out, as usual, external ob¬ 
jects, by tying a handkerchief over my eyes, I received the vision which 
I have described in the paper of this date. 

At a particular part of it, from the length of the pause, I supposed it 
was done, and arose from my recumbent posture, and asked if I had de¬ 
scribed it right ? 

It was written in answer: 

Yes; but the vision is not yet ended. Your head is 
better [all the evening I had been suffering with a head¬ 
ache] ; lie still a little longer. There is something personal 
to the Doctor. 

I then lay down again, and the vision went on as far as I have recorded. 

Then it was written : 

We can not bring the matters concerning the Doctor be¬ 
fore you, but we will try again some other time. Write 
out the vision as a general teaching, but when you feel 
better we will impress vou again. 


PART SECOND. 

VISION. 


June 4th, 1853. 


The scene which opened to me was an old man bent over 
with age, walking slowly, supported by his cane, along a 
pleasant path, lined on his right by green shrubbery. lie 
came in view from the extreme right. The general scene 
was dark, but he was enveloped in a bright silver light, 
which seemed to come from above, behind him, and shot 
down upon and around him, like the shooting rays of the 
northern lights in their most playful mood. As he advanced, 
the light followed him, illuminated the scene all around 



spiritualism. 


269 


him, and left it still bright behind him, tliougli all else was 
dark and gloomy. 

I observed, as be advanced, be became more erect in bis 
carriage, and more alert and active in bis movements. He 
occasionally uplifted bis cane witb a joyous gesture,, as if 
saying to liimself, u Why ! I’m a boy again.” 

He occasionally paused and looked intently upon tbe 
ground, stirring up something witb bis cane. It seemed to 
me that be was examining tbe mineral and vegetable pro¬ 
ductions that lay in bis patb. 

Tbe light accompanied him still, and a little preceded 
him, though not much. So that it was only when be bad 
advanced nearly opposite to it, that I discovered standing 
close by tbe patb in which be was moving what seemed to 
be a somewhat spacious Doric temple, not open, and witb 
columns all around, as of old, but closed at tbe sides like 
a modern church, and witb a Doric colonnade in front, w T ith 
some fifteen or twenty steps ascending to its entrance, and 
extending tbe whole front of tbe building. 

Tbe old gentleman was so intent on examining what was 
in tbe patb, that be did not discover this building until be 
bad got directly up to it. He then stopped and looked up 
at it, and examined its exterior carefully. He finally con¬ 
cluded be would enter it, and as he began to ascend, be 
discovered, what I had already noticed, that tbe light which 
accompanied him bad paled somewhat, and be began to 
to doubt whether there was enough of it to enable him to 
explore satisfactorily tbe interior of that building. Just at 
this moment, a cloud of golden light came out of that part 
of tbe heavens whence tbe silver light bad issued, and 
passed along tbe patb which tbe old man bad trod, mark¬ 
ing its course very distinctly, like as we have often seen a 
summer shower fleeting amid the sunshine o’er tbe dusty 
fields. It moved along until it came opposite to where the 
old man bad turned to ascend tbe steps, then it also turned, 
followed him, and completely enveloped him, mingling and 
forming one witb tbe silver light. As soon as be bad as- 


270 


SPIRITUALISM. 


cended tlie steps till lie Lad attained the last platform, a 
streak of pale-blue light, very clear and grateful to the eye, 
shot suddenly out from that part of the heavens whence 
the other light had come, and streamed with inconceivable 
rapidity upon his person, and mingled also with the other 
lights. Thus that old man was bathed in brilliant light, 
and as he entered that dark building, its interior was lighted 
up by the emanations from his person. I observed that it 
was divided into pews like a modern church, had its chan¬ 
cel, and its altar at one end, and its gallery, and splendid 
organ at the other. Tie advanced slowly up the middle 
aisle, until he approached the chancel, when he stopped 
and looked back, and took in a view of the whole interior. 
It had no light in it except what issued from him, and even 
then it was somber and gloomy. As he thus stood, I 
noticed, though he did not, that one of his feet was stand¬ 
ing on the end of a monumental slab, inserted into the 
floor, just at the end of the middle aisle, in front of the 
chancel. Ere long I saw that end begin to sink under his 
foot, and I started, lest he might be precipitated into the 
vault; but he felt the motion, withdrew his foot, and looked 
intently down to see what was meant. The slab moved 
slowly down at one end and up at the other, as if turning 
on a pivot, until it stood upright, and exposed a full en¬ 
trance below. As yet I could see nothing there, for all was 
dark, and the light from the old man did not penetrate its 
obscurity. 

While I was wondering what all this meant, I heard a 
loud noise at the entrance to the church, and looked up to 
see the cause. I saw a crowd of ignorant, uneducated, but 
well-intentioned boors rushing in with a great cry. They 
had known that old man tor a long time, as a physician 
residing in the neighborhood. He had a large family, 
and was believed to very skillful, yet he had never seemed 
to care about accumulating wealth. He had seemed to 
care more for others than for himself. This had seemed 
strange to them, as had a great deal of, to them, very mys- 


* 


SPIRITUALISM. 271 

terious and out-of-the way learning, which he had gathered 

up; 

Times and tides he could presage, 

And e’en, the story ran, he could guage. 

When they saw him enter that church alone, and attended 
by that strange light, they fancied that he was intending to 
play some necromancy upon their dearly loved feudal lord, 
who had erected that church, and after a disease which had 
carried him off suddenly, had been buried beneath its floor 

and so they rushed furiously forward to prevent him. As 
they approached him with all their clamor, he withdrew his 
gaze from the vault, and calmly looked at them. It seemed 
as if there was something in his look, or in the light which 
issued from him, that overawed them, for they paused, and, 
huddling close together, stood looking on him in stupid 
wonder, as if incapable of either advancing or retreating. 
He spoke contemptuously to them : “ Fools ! think you that 
I come unlawfully to desecrate the grave, attended by a 
light that heralds my approach to all the world ?” and 
then turned his gaze down into the vault again. 

At this moment the light from him illumined the interior 
of the vault to him and to me, and I saw the corpse of a 
man lying there, enshrouded in his grave-clothes. He 
looked fresh, as if only recently buried there, yet the mar¬ 
ble slab, I had observed, was much worn, as if it had been 
there some time. 

The savant, as he looked upon the corpse, seemed to say 
to himself, “He surely is not dead. It is a pity so good a 
master and so kind a benefactor to all around him should 
be cut off in the prime of life, to make way for a hard and 
selfish and brutal tyrant, who sows misery and depression 
broadcast all around him. I can save him yet, and I will.” 
He then stood steadily and calmly looking at the corpse for 
a few moments, seeming to me to be strongly willing the 
apparent dead to awake. Soon the corpse began to show 
signs of life. It opened its eyes, looked around -to see 


272 


SPIRITUALISM. 


where it was, and catching a glimpse of the savant, whom 
it seemed to recognize, arose to a sitting posture, and gazed 
intently upon him. The old man reached down to it one 
end of his cane, which was seized by it, and then with ease 
raised it up through the entrance of the vault, until it stood 
erect on the floor of the church by his side. He was a tall, 
majestic-looking man, of about middle age, and he looked 
down upon the little old man by his side, with feelings of 
admiration at his skill, and gratitude for the benefit of his 
resurrection. The savant seemed to expect the door of the 
vault to close, but as it did not, he looked back to see why, 
and the light from him shone upon the corpse of a lovely 
child of about two years old, the son, it seemed, of the 
other, and which I had not before observed. ITe beckoned 
to it, and it floated up, as it were, through the entrance of 
the vault, into the arms of its father, and there nestled 
closely, looking on the good old man with childish wonder 
and much affection. 

The marble slab then closed gently over the vault, and 
the old man turned to leave the church with his rescued 
companions. The crowd, which had stood there during the 
whole time in silent wonder, opened a passage for them. 
He turned from them with a look of compassion, and passed 
down one of the side aisles, and so out behind them. They 
had not perceived that for the light by which they saw they 
were indebted to him, until now they found themselves, by 
his withdrawal, in profound darkness. Their-ignorant fears 
were aroused to a fearful pitch, and they shivered in very 
fright. 

I remained in the church to note them, and I perceived 
that the good old man passed along the outside of the build¬ 
ing, toward its rear, and as he passed, the light from him 
shot into one after the other of the windows, as from a 
bright lantern carried by in the night-time, casting a fitful 
and startling radiance around those terrified rustics, whose 
superstitious alarm it most fearfully augmented. 

I left the building and hastily followed him, and saw 


SPIRITUALISM. 


273 


him and his companions enter the porter’s lodge of some 
nobleman’s extensive grounds. Its inmates were the aged 
porter, his wife and daughter, who were startled at the 
strange sight that was before them. The old man quieted 
their alarm, by assuring them that it was their good master 
and his son restored to them, and they must get them some 
clothes. How that was done I did not observe, for I was 
then learning that the man who had thus been rescued, had 
once been the lord of that mansion and those grounds, a 
man of great power and wealth, with very many persons 
under and dependent upon him, and that he had been one 
of very enlarged benevolence, devoting all his energies to 
the benefit of his felloW'Creatures. That he had lost his 
wife, and had only one son, in whom was centred the hope 
that the beneficence of the father would descend down the 
stream of time. That he had an unworthy relative, who, 
anxious to succeed to his wealth and power, had adminis¬ 
tered poison to both father and son, and that so secretly as 
to escape all suspicion, and then had entered upon the 
estate, where he had played the brutal tyrant, heedful only 
of gratifying his own passions, and regardless of his duty 
alike to God and to man. So that the restoration of the 
former lord was indeed a wide-spread blessing. 

In the mean time, the dresses of the dead-alive had been 
changed. I did not notice the garb of the father. Of the 
child I did. He wore a little purple-colored velvet cap, 
embroidered with golden cord, and with a feather in it. 
He had jacket and trowsers of like material, and similarly 
ornamented. And with his golden-colored hair, bright 
blue eyes, clear complexion, and soft and pensive counte¬ 
nance, he was a lovely object to look upon. 

They passed out of the porter’s lodge by a side door into 
the lawn. They had scarcely arrived there, before the 
crowd in the church, having awakened from their paralyzed 
stupor, rushed out of the building, and tore madly along 
toward the park gates, bellowing in their rage. They 
forced an entrance, and observing no other object, they 

18 


SPIRITUALISM. 


274 

seized upon the good old man, and in an instant toie him 
to pieces, staining with his life-blood the soil that was that 
moment bearing testimony to the great good he had done. 

So rapid had been the atrocious deed, that that noble 
lord had not had time to interfere, nor if he had had, would 
it have availed with them in their insensate blindness. 
But when the fearful deed was done, then came reflection, 
though, alas! too late to save—and they stood appalled at 
their own action. Sternly then did that noble lord reprove 
them. “ See,” he cried, “ how in your madness you have 
destroyed your benefactor and mine, who had no purpose 
in what he did but the welfare of others. And now what 
atonement can you make for the innocent blood you have 
shed, and which cries to Heaven from the ground on which 
you stand ?” 

They fell on their knees before him, and implored liis 
forgiveness. They proffered to gather together the dis¬ 
membered limbs, and give them honorable burial; but he 
forbade their touching them, and he even bade them cast 
off their shoes that were stained by his blood, as being too 
holy to be defiled by their contamination. 

While these things were going on near the entrance, the 
tyrannical usurper, from his distant mansion, had discovered 
the disturbance near his park gates. He knew not the 
cause; but, being as cowardly as he was cruel, he imagined 
that it was his oppressed tenants who had at length, as had 
often been threatened, risen against his harsh domination, 
and were approaching to wreak their vengeance on him. 
He instantly called together his whole household of attend¬ 
ants, and sent them down, to the number of some fifty, to 
resist the invaders. Most of them had been servants of the 
former lord, though the usurper had introduced a few of 
his own creatures among them. As they ran toward the 
crowd, their former master turned to them, so that they saw 
him, and they instantly recognized that he lived again. 
They paused, and with almost one voice tendered him a 
welcome back. He directed them to drive that crowd of 


SPIRITUALISM. 


275 


now repentant homicides off from the grounds. They did 
so. He then set a few of them to watch the remains of the 
good old man, and, accompanied by the others, turned to 
go toward his mansion. In the mean time the creatures 
of the usurper had rushed hack to him with the startling 
news, that the former lord was restored, and he and they 
instantly fled for safety. He entered again his former hab¬ 
itation, his mind solely intent on what he should do in ref¬ 
erence to the sad event which had marked his restoration. 

\ 

He debated in his mind whether he should inclose and 
render sacred the spot where .the homicide was committed, 
and there erect a monument, or gather the remains together, 
and directly in front of his mansion, on his lawn, erect it. 

He, however, dispatched messengers for the old man’s 
family, now by his death reduced to want, and brought 
them to his own residence, and there to his widowed wife 
he said, “You are my mother to his children, “You are 
my brothers and sisters. Henceforth be this your home, and 
share with me all that Providence has bestowed.” The eldest 
daughter, who had been exquisitely educated by her highly 
intellectual father, and who shared with him his attain¬ 
ments and his benevolence, he entreated to be his com¬ 
panion and the mother of his child. 

Thus though a few years of a life nearly spent were cruelly 
cut off, yet by his self-sacrifice that old man had restored 
goodness and happiness where cruelty and misery had 
reigned, had indeed secured their continuance from gener- 
ation to generation, and caused them to now far, far down 
the current of time, perpetuating his own memory in the 
good he had done long after the other actors in the scene 
had passed away and been forgotten. 


276 


SPIRITUALISM. 


* 


Section 

Sunday , June 5th : 1853. 

This evening, at Dr. Dexter’s, the circle all being present, a manifest¬ 
ation was first made by a new spirit, and then it was written: 

My dear Friends : 

The little exhibition just now, was made by the Judge’s 
particular friend, I. T. Hopper, who is here, and desired 
to say some things, but failed, and as I could not wait, has 
retired, leaving his regards to all. I do not wish the Doc¬ 
tor to permit the promiscuous use of his arm by all and 
any spirits wdio choose, and would suggest that he be par¬ 
ticular in throwing off the influence when he can not de¬ 
termine the spirit. 

I am glad to meet you all, my friends, to-night. When 
you are older than you now are, or when even a year or 
two shall pass, you will look back on these re-unions for 
spirit-instruction with pleasure, and yet pain. Cherish 
them while they last. The opportunity afforded you has 
not before been vouchsafed to mortal man. Love one an¬ 
other, and be true, be holy; tame your earthly feelings 
toward one another, and look forward to the time when 
together in the world of spirits you will wander, hand in 
hand, through its bright regions, seeking love and truth in 
every exploration. I greet you to-night in the name of 
God. SwEEDENBORGr. 

Spirits, as I have before remarked, differ but little from 
man, except in the sublimation of their organism and in 
the stronger exercise of the attributes of their minds. Thus 
their judgment, on matters connected with their life, is more 
matured, and the grand characteristics of their minds are 


SPIRITUALISM. 


277 


more developed. Their feelings and desires are more in¬ 
tense than man’s, and they aspire higher than man, for they 
are not satisfied with the pleasures and joys of one sphere, 
but are continually striving to enter the sphere above. 
After the spirit has arrived at the spot where his affinities 
have directed him, he comes under the law pertaining to 
the whole, although he enters a community or neighbor¬ 
hood. He is provided with a place of residence, and 
all things necessary to make that residence comfortable. 
But he is required to render such services, common to all, 
as will make the labor of the whole more equally divided; 
but only a very small portion of his time is devoted to this 
purpose. 

The usual necessities of organic nature are always attend¬ 
ed to, and then the whole time is devoted to the acquisition 
of knowledge in some form, or in developing some fact per¬ 
tinent to their existence, or in fulfilling some command or 
rather demand from some other, or in learning some truth, 
or in subduing some unlicensed desire, or in contributing, 
by absolute effort and self-denial, to the happiness of some 
one of the spirits of their neighborhood or sphere. 

The manner of instruction differs in different spheres; 
but the most usual manner is, to select some person prop¬ 
erly qualified and every way worthy, both in mind, desire, 
and education, belonging to the neighborhood, to lecture 
on some topic or subject which he selects for that object. 

Thus, while imparting instruction, he blends reproof or 
advice, or teaches duty, or inculcates lessons of morality 
and truth. 

The early part of the day is usually passed in studying 
or hearing instruction, and in the performance x)f the ordi¬ 
nary duties incident to condition or circumstance; but the 
after-part of the day is occupied in visiting friends in the 
spheres, or friends on earth. 

It is not always, however, that all the spirits composing 
a neighborhood leave at the same time; but those whose 
duties are well done for the day, leave and visit according 


278 


SPIRITUALISM. 


to their pleasure. Now, we eat, and drink, and sleep, but 
these absolute necessities of organic life are not performed 
in the same way as on earth; that is, the fact of eating is 
merely to support matter, and when there is but little mat¬ 
ter, or matter refined, it requires but very little food to 
support it. When the spirit has ascended to the higher 
spheres, it casts off, as a garment, the grosser part of its 
body, and, consequently, the spirit distinct is the governing 
principle of its existence. I should say that the spirit is 
the greater proportion of the two ; thus the spirit-necessities 
are paramount, and sometimes such spirits scarcely eat once 
a week, and only when the demands of the material part 
of their combination require support from food. If the 
spiiit has pain, it arises from some violation of the organic 

part of its body; and as there is less of matter, there is less 
of pain. 

Sleep is necessary only so far as the material portion re¬ 
quires it, and as the spirit develops, there is less and less 
required. Do you suppose God sleeps? Then if you can 
imagine mind almost entirely divested of matter, you can 
comprehend what I mean. When I say that spirit-connec¬ 
tion with matter is under the laws regulating matter, you 
must also understand me to say that the matter is divested 
of a portion of its grossness; and the nearer to earth spirits 
reside, the more are they influenced by causes affecting 
matter belonging to earth. This does not apply to pro & - 
gressed spirits residing on or near the earth. 

I never saw a spirit sick in body, but I have seen spirits 
suffering from a kind of pain. They hunger, they thirst, 
but only as they are mixed up with matter in a treater or 

iess proportion. And the farther they advance, "the more 
refined they become. 

Their obligations and dealings are also governed by this 
law, and they lose selfishness as they progress, until at last 
they manifest only that principle of their spirit-nature 
which compels them to love one another. 

Mr. Warren asked a question, to which it was answered: 


SPIRITUALISM. 


279 


They have fire, I am told, in the dark spheres ; but even 
those spirits residing near the earth require no fire, as the 
climate they live in is exactly adapted to the condition of 
their organization, and having but comparatively little of 
matter to protect, they feel none of the changes of climate, 
which are very rare. There is no money, and the land is 
subdivided into communities or neighborhoods, and in them 
the land is also again laid out in parcels for each to till for 
the benefit of all. The government is patriarchal, and the 
head of a sphere is a spirit invisible, who communicates 
his wishes to those higher spirits by absolute oral statements, 
or by impression. 

At this moment the Doctor was called to see a sick woman in the neigh¬ 
borhood, who was indeed dead from apoplexy before his arrival. 

On his return, it was further written, as follows: 

Dear Doctor, I went with you to visit that female who is 
dead, and I will give you an account of her spirit, which 
left her body just as you and I entered the.room. Not a 
spirit belonging to her, except some of her grandchildren 
attending their mother, was there ; and they were surprised 
at the sudden ushering in of their grandmother to their 
sphere. The spirit when it left the body was, to my eye, 
clothed in its material garb, peculiar to tins sphere, and 
seemed to float by its own specific weight in the air, directly 
over the corpse. While you were in the room, it still 
remained directly over the body, occasionally opening its 
eyes, and gazing vacantly around, as if it were in a dream, 
and could not realize where it was. I saw no preparation, 
and even the spirits who were in the room appeared sur¬ 
prised at the abrupt entrance of her spirit, and could not, 
therefore, have had time to have prepared any other body 
than the one it possessed when I first saw it, which it had 
assumed, or generated, independent of them. When you 
left the house it had not recovered its consciousness, and 
probably, even now, it remains precisely as we left it, just 
above its mortal body. 

The children are much affected, as their grandmother was 


280 


SPIRITUALISM. 


the whole reliance of their mother, and on her she depended 
for every thing; this gave the children pain, as they knew 
their mother’s weakness of mind, that she is away from 
home, and that she must and will sutler from her loss ; but 
they have not yet spoken to their grandmother, neither will 
they, until she arouses to a perfect consciousness of her 
situation, and then they will approach her. 

I have mentioned these things that you might have, as it 
were, an example directly under observation, and that the 
preliminary acts being under your eye, you might be able 
to follow the spirit to this world. And also, as from the 
suddenness of death, the uniting or passage of the spirit 
from a body of entire matter to one of refined matter, might 
be distinctly made known. 

The spheres are scattered through all space, and under 
an imperative law, too. I will give you a teaching on this 
subject soon. But it is too late to-night, and Mrs. D. must 
retire. 

They never die; but as they progress they leave their 
gross part from sphere to sphere, and are never entirely 
divested of matter, even when they arrive at those spheres 
where the spirit of God is made manifest. 

The change is progression, and progressive, and they 
never die but once, though the last change from the spheres 
to the bright abodes is more of a change than the passage 
from sphere to sphere. But the change is as they go along. 
If they have not changed, how could they enter heaven, 
or the bright abodes ? 


SPIRITUALISM. 


281 


Section Cjnrtj-bnrr. 

Tuesday , June 7th } 1853. 

In. my library, when Dr. Dexter and I alone were present, it was writ¬ 
ten : 

When the Doctor first came in, you read him some ex¬ 
tracts from a work purporting to be a life of Lord Chan¬ 
cellor Bacon. There were some traits true and others not 
so, evidencing a want of just appreciation of the true char¬ 
acter of the man as he was, in the full exercise of his mind, 
and in the pride of that mind and strength. 

I believe I had ever, from my earliest youth, a strong 
desire to understand not only the laws of nature, but the 
application of those laws to every condition of life, matter, 
and man. 

This feeling was a leading feature of my mind; and I 
think you will find, on examination of my decisions, or 
charges, or essays, or my writings of any kind, that the con¬ 
clusions or processes of reasoning, or the points of argu¬ 
ment, were all predicated on the idea, that man, possessing 
a mind capable of comparing and investigating, should be 
permitted the full and free exercise of the tendencies (proper 
and just) of his intellect, without any impediment by enact¬ 
ment, or prejudice, or zeal. 

That I erred as a man, I can not deny; that I was taint¬ 
ed with the habits and customs of time and society, I hon¬ 
estly admit; but that I had not at heart the advancement 
of my race, that I did not labor for its good, and that I did 
not forestall both age, education, and public opinion, I pro¬ 
claim to be a libel on my true character and motives, as also 
a base attempt to shield the wrong others conceived and 


i 


282 


SPIRITUALISM. 


executed, by ascribing to me that of which I was not and 
could not have been guilty. That I was ardent, enthusi¬ 
astic, and persistent, is true; that I contributed much to 
the enlightenment of my country, and advanced her in the 
estimation of the learned and good of all nations, is likewise 
true. 

That I had a proper idea of what belonged to my posi¬ 
tion, and out of that position, as well as in it, gathered round 
me the highest intellects of the age, and reduced the unset¬ 
tled vagaries of speculation and false practice to a system of 
pertinent sense, I think no one will deny. But I was beset by 
trials, and temptations, and seducements, to which I may at 
times have listened and yielded. But, too, the tendencies of 
my soul, even when plunged into all the intricacies of legal 
perplexity and all the false mysteries and pseudo-profundity 
of diplomacy, were upward, forward, and for good. The 
good I have done speaks for itself—it will live forever; the 
evil to which I was accessory is, perhaps, repented of, and 
may ere this have been swallowed up in my advance and 
progression. At least, this hope has comforted me, and 
I may not he permitted to doubt. Bacon. 

I then remarked : How closely it must be that I had been watched by 
them; for it seemed as if every thought, however secret I might have 
deetned it to be, was known to them, and I desired to know if others had 
been watched as close ? 

It was answered: 

Perhaps few need watching as much; for errant tenden¬ 
cies require reasonable stringencies to keep them within 
limits. Oh, Judge, if you are watched, it is the vigils of 
love that are seeking your welfare, and striving to guide 
you straight to the high goal to which life, truth, and love 
impel you ! Yes, here is the Doctor, he is kept and guided 
by a curbed bit. 

Yes, it has been a special, direct, and constant watching 
of your mind, in its thought, and in the thought’s action. 

I. assure you that the object before you is a high and 


SPIRITUALISM. 


283 


glorious, and a purely good and lioly one. If the redemp¬ 
tion of man from error, if the teaching of truth and knowl¬ 
edge is not a purpose worthy to live for, yes, and to die for, 
then you can well understand that watching would be of no 
account; but if it be so, then to watch you both is to make 
you like ourselves and of ourselves. When I say that you 
feel our care and influence; I do no more than justice to 
your intellect; and when you can stand on the very verge 
of time and look back on your path through the world, you 
will then see how your footsteps have been led, how your 
w T ay has been directed, and more fully appreciate what we 
have done for you together. 


Sution Cjjirtjj-fbe. 

' Monday , June 6th , 1853. 

This evening, at my supper table, I read to Dr. Dexter the annexed 
letter from Gov. Tallmadge, which I had received this morning, and 
after we had retired to my library we had a desultory communication, 
of which I record some parts. 

The first part that was written was entirely personal, and I do not re¬ 
cord it, though the original MS. is preserved. 

I now remarked that I thought a good stopping-place for the first vol¬ 
ume might soon be obtained. It was written : 

In regard to the book, enough has been written for the 
first volume, and we shall leave to you and the Doctor the 
arrangement of every thing, with our corrections only. 
You will leave out what you wish, and arrange all matter 
as in your judgment will produce the greatest effect. The 
volume had better close here, and we had better, as soon 
as your health will permit, correct the whole (or what re¬ 
mains), and then proceed to the publication. 



284 


SPIRITUALISM. 


* 


Then, without further preface, this letter to Gov. Tallmadge was 
written out: 

Dear Governor : 

One great satisfaction to a spiritually interested mind is 
the ascertaining of statements made of future events, to be 
true. It not only strengthens faith and elicits interest, but 
it opens to your mind the knowledge that there are spirits 
specially interested in your affairs, who look at all the cir¬ 
cumstances surrounding you, and maturely investigate and 
decide for your benefit or otherwise, hfow, we do not pre¬ 
tend to prescience, but we do avow our power to combine 
all the workings of mind and matter which we behold un¬ 
der different and more favorable circumstances than your¬ 
self, and bring the influences to bear on the present or fu¬ 
ture condition of the one for whom the observations were 
made. We are no fortune-tellers, but we read events only 
by comparison. Thus those of your friends who love you, 
and who, when on earth, were active and prominent in the 
busy scenes of life, have specially collated opinions and 
feelings of your professed friends, and reading their very 
hearts, understood therefore what would be their probable 
action. We are, under this state of things, obliged to 
speak oracularly, and it may appear strange to some that 
we do so; but to instance men and fact might do injury, 
while to caution in the way we have done, would put you 
at once on the observation, and would also affect neither 
yourself nor the other parties. 

I frequently see your friends, your son, Mr. C., and others 
whom you regard with respect and affection, and they de¬ 
sire me to say that they are watching you with interest and 
care, and will soon direct me to communicate through the 
Doctor some things which they wish you to know. 

They ask me to say to you, that time is but an atom com¬ 
pared with the eternity of eternal truth, eternal trust, eter¬ 
nal progress, and however much your success here may 
gratify, your happiness hereafter will be in the ratio of 
your earnest desire to penetrate into the seeming mysteries 


SPIRITUALISM. 


285 


of the spirit-world, for in our teachings ye think ye have 
eternal life, and we know. Bacon. 

Fond du Lac, Wis., May 28 th. 

My dear Sir — I received the “ Spiritual Telegraph” con¬ 
taining my letters; they will be published next week in 
one of our papers here. 

The work of reform is making rapid progress here. Medi¬ 
ums are being developed in all directions. Men of the 
highest intelligence are becoming convinced. Chief-Jus¬ 
tice larrabee , on his northern circuit, lately came across 
two mediums, investigated the subject, became an entire 
convert, and proclaims his belief openly. 

I have not yet seen that Mrs. Whitman has published my 
letter ; I suggested the “ Tribunebut if Greeley will not 
publish, I think I can get it published in the “Intelligencer.” 

I see, by a late number of the “Intelligencer,” that the 
editors have determined to publish nothing more about 
spiritualism, except under the proper signature of the writer. 
I am glad of this; such a contest should no longer be car¬ 
ried on from “masked batteries.” 

ITow comes on the subject of the communications from 
Sweedenborg and Lord Bacon ? * * * * * 

You will recollect the Chancellor’s premonition to me 
about “false friends,” and political treachery, etc., soon 
after I got home. Well, a man has just returned from 
Washington, who * * * He was the friend of 

M. Since his return he has come out against him, and also 
against me as being M.’s friend, although I take no par¬ 
ticular part in politics. I have already seen enough to 
make true the Chancellor’s prediction. I will communi¬ 
cate further, if there are further developments. Tell Dr. 
Dexter of this verification. 

I shall be glad to hear from you, even if it be but a 
line. * * * Yery truly, yours, H. P. Tallmadge. 

Hon. J. W. Edmonds. 


286 


SPIRITUALISM. 


Stdiffit 


Cjm'tjr-si*. 


PAKT FIRST. 


Thursday , June 9th , 1853. 

This evening, at Dr. Dexter’s, all the circle being present, it was 
written: 

It has been intimated by Lord Bacon that you might ar¬ 
range our teachings as in your opinion would produce the 
greatest effect on the minds of the world. It is therefore 
proper for me to say here, that our direct teachings have 
ended until the publication of the first volume of our work, 
and that our meetings for the present will assume more of 
a personal character until the arranging of the work shall 
have been finished. Our meetings must be imperatively 
continued, and occasionally I shall bring with me a spirit 
from the highest sphere with which it is possible for man 
to have communication, and this and other spirits will aid 
us in the second volume of our work. Your duties, Judge, 
are now to commence, in short visions illustrating partic¬ 
ular subjects before you, and an attempt will be made to 
make clairvoyant some of the circle, all this during the in¬ 
terim. How I would suggest that our meetings be occupied 
with subjects interesting to all, and all bearing on the sub¬ 
jects before treated of, as also including personal feeling, 
teaching, etc. God bless you, and all good spirits attend 

yOW- SwEEDENBORG. 

♦ 

I inquired where he would have the criticism of his teachings, at this 
circle or in my library, as we did with Lord Bacon’s? 

He answered: 

At your library alone, as you will perceive it will be 



SPIRITUALISM. 


287 


best, etc. Let tlie time be occupied, and if there is any 
question prepared touching the teachings, let it occupy only 
a certain portion of the time, as we have an object to ac¬ 
complish. 

It was inquired whether he meant questioning this evening only, or 
during the critique ? 

It was answered: 

It was arranged between Lord Bacon and myself that all 
questions pertaining to the work should be proposed at the 
critique, and therefore the remark. Only an evening or two 
should be occupied in this, as we wish to introduce new 
spirits and carry out our plan of influencing the circle, to 
show through visions absolute illustrations of what has 
been taught. 

I remarked, You say “only an evening or two should be occupied in 
this.” This what? Questioning or criticism? 

It was answered: 

Questioning. Your questions would be more properly 
on the correction of the text, as the revision would naturally 
suggest explanations and queries about the facts stated and 
opinions, in fact every thing belonging to the subject taught ; 
therefore if any one has questions to propound, let him 
write them out and hand them in, and the answers can be 
read at the next meeting. 

I am willing to answer any questions individually, but 
only briefly; the full answers are for publication. 

Do you mean now ? 

Yes, and at other times also. It was not the intention 
to-night to answer questions, the desire of the spirits was 
to impress the Judge ; there is a spirit here who wishes to 
impress his mind, and both Bacon and myself, and also 
Mrs. E., would be gratified if he would permit. The im¬ 
pression will be brief, but instructive, and afterward the 
spirit’s name will be given. 

I then began to receive the vision which is recorded in the accompany¬ 
ing paper. There was so much moving about in the room and in the 


I 


288 SPIRITUALISM. 

house, that it was at times comparatively weak and faint, and once in 
describing it—for I did so as it went along—I remarked I did not know 
that I had it right ? 

It was written: 

That is the design ; go on ; you will see. 

The vision went on, and coming, as I supposed, to a close, I said so. 

It was written : 

For to-night; but it is not yet ended. 

Then it was added : 

It may he as well in our meetings that each person pres¬ 
ent suggests the leading feelings of his mind in reference 
to the influence of spirit-intercourse. It is often that er¬ 
roneous ideas are imbibed from an incorrect reasoning; and 
impressions, frequently considered as the result of your own 
thoughts, are in truth the ideas of spirits, but being imper¬ 
fectly mirrored on the mind, produce an incorrect result. 

Any idea during the day, or any thought, or any advice, 
or, indeed, any thing of life, of the spheres, of truth, of 
love, we wish you to talk about and ask about, and we wfill 
try to answer and explain. Bacon. 

We have nothing more to say to-night particularly, but 
we wish to meet at the next evening, and therefore want 
you to follow the suggestion made by Bacon. Good-night. 

We want you to write the visions, and we will tell you 
what we want done with them all. 

Then, after a pause, it was written : 

Our Father, God, teach us thy law, teach us to know our¬ 
selves and thee ; teach us that our nature begun here, will 
exist and progress through eternity; teach us that thy law, ' 
based on love, requires but the exercise of that love for its 
fulfillment. 

Aid us in our efforts to feel, to know what is our strength, 
and teach us to love one another, as we are all from one 
source and thee. 


SPIRITUALISM. 


289 


PART SECOND. 

VISION. 

It was the same scene which I had witnessed the other 
evening, when the dark inclosure within those high walls 
was so prominent a part of the picture. Now, I perceived 
those walls had been demolished, but that was all the change 
there was in the scene, except an addition to it, which at 
once attracted my attention. It was this. On the summit 
of the hill, into the base of which those dark mortals had 
dug their deep caverns, and directly over them, so situated 
as to overlook the scene, a man was standing dressed in the 
garb of mortals. He was tall and dignified in his deport¬ 
ment. His countenance evinced much intellect, but had a 
stern, rather than a beneficent expression, a look rather of 
deep thought and anxiety, than of affection and joy. He was 
leaning with his right elbow on a white marble pedestal, 
which seemed prepared for a column which was yet to be 
placed upon it. His attitude was very easy and graceful. 
He was standing on one foot, the other leg bent across, 
resting on its toes, as if it was a position with which he 
was familiar. He was facing the east. At his feet was the 
dark in closure, and before him was the landscape, which 
included the gigantic figure, the half-redeemed hamlet, and 
the ocean in the distance. The dark mist still hung over 
the inclosure, but did not reach to his feet, and he, there¬ 
fore, stood above and unaffected by it. He was engaged 
intently looking through it, and occasionally an expression 
of sorrow would flit across his face, and then he would" 
look abroad upon the ocean, as if he was expecting some¬ 
thing. 

My attention was by his proceedings pointed in the same 
direction, and at length I observed far in the distance the 
sails of some vessels. They approached rapidly. The sur- 

19 


290 


SPIRITUALISM. 


face of the water was moving gently, not turbulently, and 
a fine u fresh breeze” was filling every sail. A greater 
number of vessels were constantly coming in sight, and 
there seemed to be a long and apparently endless line of 
them extending away down below the horizon. The fore¬ 
most vessel made for the bay lying directly in front of the 
hamlet, followed by the others, as if they steered direct for 
that gigantic human figure. On the deck of that vessel 
was standing one who seemed to be the admiral of that 
fleet. His whole appearance was that of calm command. 
One would be glad to serve under him, so much confidence 
would at once be placed in his capacity and self-possession. 
He gave directions for his fleet to come to anchor, and one 
after another, as they entered the bay, furled their sails, 
until they crowded it full. The dark mortals under the 
gloomy mist did not notice the approach of this fleet. The 
man standing by the pedestal did, and his countenance 
lighted up with a lofty joy. The spirits inhabiting the 
gigantic figure did also, and they came out in great num¬ 
bers, floating in the air, and walking on the earth around 
it, regarding it with great interest. The tenants of the 
little hamlet also were aware of its approach, and they 
huddled together in one corner of their village, wondering 
what it all portended. I wondered also, and was given to 
understand that it came at the instigation and by the pro¬ 
curement of the mortal who stood by the pedestal, laden 
with materials abundant and appropriate for ameliorating 
in every regard the condition of those dark mortals. 

It seemed that I hovered for a moment over the fleet, so 
as to give me a full opportunity to see how it was laden 
and manned. They were people I saw of different and far 
distant nations, who had united in the one object of attempt¬ 
ing to redeem those dark mortals, and I observed, too, that 
they were all of a lighter complexion, and with a joyful, 
cheerful expression of countenance. 

Thus I had in my sight at the same moment, people of 
four different lines—the bright and shining inhabitants of 


SPIRITUALISM. 


291 


the gigantic figure, the light-complexioned crews of the 
fleet, the dark denizens of the inclosure, and the partially 
enlightened tenants of the little hamlet. It was progression 
exemplified. 

I soon saw a boat put off from the admiral’s ship, and 
land a single man on the beach. He made directly for the 
dark inclosure, merely exchanging a friendly nod with the 
spirits and men congregated near the figure. His way was 
rough. The rubbish which past ages had scattered there, 
made rugged and difficult even the approach of a mes¬ 
senger of peace and redemption. He at length entered 
amid the dark mortals and began to make his mission known. 
Those whom he first addressed suspended their work for a 
moment, and scowled upon him.. The attention of others 
was soon attracted toward him, and they in turn suspended 
their employments, looking doubtingly and angrily at him. 
He endeavored to make them understand what efforts had 
been made to ameliorate their condition, but they seemed 
to care nothing for it, and began rather to entertain the 
idea that these new-comers had really in view to share with, 
or perhaps entirely rob them of, their expected treasures. 

In the mean time, news of his arrival had passed down 
into the caverns, and the workmen there began to pour out 
and surround him with the same feelings of hostility and 
distrust, so that I began to fear they might assail him and 
tear him to pieces. But a new and quite an unexpected 
direction was given to their feelings. It seemed that wher¬ 
ever this messenger was among them, he lighted up and 
partially dispelled the dark mist which enveloped them. 
They discovered this, and were uneasy about it. Some of 
them looked up to see what it meant, and the mist had so 
far thinned away that they caught a glimpse of the man 
by the pedestal just above them. Those who first saw him 
called the attention of the others to him. They knew him 
well, for he had once been one of themselves; and his ap¬ 
pearance, thus above them, excited in them the most fear¬ 
ful passions. The whole crowd became furiously agitated, 


292 


SPIRITUALISM. 


they abandoned at once all thought of the messenger, the 
fleet, or its purposes. They even forgot for a moment their 
own insatiate pursuit of their cherished treasures, and with 
one accord united in the cry, Down with him! down with 
him ! Some of the more energetic among them threw them¬ 
selves into the crowd, fanned their rage to a higher flame, 
and began to organize and direct the efforts to overthrow 
that single man. I observed now many females in the 
crowd, equally somber in look, and, if possible, more furi¬ 
ous in passion. But it was not so easy for them to effect 
their purpose. They had first to ascend to his level, in 
order to reach him, and that could be done only by a des¬ 
perate effort to climb the steep and ragged precipice be¬ 
tween them, and which he had already surmounted. 

In the mean time the messenger became alarmed, not for 
himself, but for that solitary mortal, who, he knew, had 
been instrumental in bringing to his fellow-mortals all these 
means of their amelioration, and he determined to hurry 
back to the ships to bring him aid. 

But that calm and considerate admiral had not been, from 
his lofty deck, an inattentive observer of what was before 
him. He had already given orders for prompt aid, and 
with right good-will did his companions rush to the rescue. 
Boats were pushing off from every ship, laden with men. 
Other ships were still coming, in the far distance, and the 
bay was alive with boats plying with the shore and landing 
men. The rowers stretched to their oars, and many, in 
their zeal, leaped from the boats and waded to land through 
the surf, impatient of a moment’s delay, and fearing they 
might be too late to rescue him who had thus periled all, 
that he might aid his fellow-mortals. I observed that by 
taking a path a little to the left, they avoided the inequali¬ 
ties of the surface over which their messenger had traveled, 
and by going a little round the inclosure [for I call it thus 
still for convenience, although the walls had been thrown 
down], they found a path which enabled them to ascend 
the hill on which the pedestal was with comparative ease 




SPIRITUALISM. 293 

» 

and rapidity. They hurried along that path singly and in 

groups, standing not upon the order of going, hut going at 
once. 

Meanwhile, the dark mortals in the inclosure had not 
been idle, but led on by some of the most energetic and 
determined among them, they had begun to clamber up 
the precipice with hot and furious haste, and some of the 
most active and daring among them had attained the sum¬ 
mit, on the right hand, at the same time that some of the 
people from the boats had attained it on the left. 

All this time the mortal by the pedestal had retained his 
position, 


In strong integrity of soul 

Uplifted, calmly stood and heard the waves 

Of stormy folly breaking at his feet. 

He had observed all that had taken place around and below 
him, and though all-uncertain whether relief would arrive 
in time to save him from the furious hate that was rapidly 
approaching him, he shrank not, he moved not, but with a 
stern composure gave way to the feelings of sorrow which 
their condition awakened in his heart. 

The numbers who attained the summit on both sides of 
him momentarily increased, and I observed that those who 
came to sustain him began rapidly to outnumber the others ; 
and I saw, too, that the tide of rescuers, reaching from the 
summit to the ocean’s beach, was constantly augmented by 
others hurrying from ships already moored, and could be 
still farther increased, and apparently without limit, from 
the vessels that were still coming, while the number of the 
dark mortals was limited, and had no source whence to re¬ 
cruit any increase. 

There was a moment’s pause, while the rear of the assail¬ 
ants were struggling up the bank to join their leaders, and 
during it, the mortal who stood by the pedestal, and all 
immediately around him, were lighted up in a marvelous 
The light from behind the mountains illuminated 

O 




manner. 


294 


SPIRIT DALISM. 


him most brilliantly, by a mingled radiance of gold-and- 
silver hue; at the same time the gigantic image, surround¬ 
ed by innumerable hosts of shining ones, who took no part 
in the transactions, except as spectators, raised his arm and 
pointed toward that mortal, while from his outstretched 
hand there poured upon him a stream of the clear, blue light 
of truth, which elevated his heart, at the same time that it 
rendered his aspect awful and sublime. 

As the foremost of the assailants reached the summit, 
they paused for their companions to join them, and when 
at length a number had clambered up to warrant them, as 
they thought, to advance, they saw that they were far out¬ 
numbered, and they hesitated and looked about them, to 
see what they should do. Being above the mist which had 
before enshrouded them, some of them looked with awe 
and awakening interest upon the scene around and below 
them, others gazed with stupid wonder on all they saw, 
while there were some whose mad passions were lashed into 
still greater fury by the sight of the purity and beauty with 
which they had no affinity, and which they felt no wish to 
enjoy. Some fell prostrate to the ground, as if they prayed 
the hills to cover them. Some knelt and extended their 
hands to the mortal, who was leaning on the pedestal, as 
if they were asking at once his forgiveness and his aid, 
while a few gnashed their teeth, and raved in their insensate 
fury. Among those 1 noticed one in particular. A man 
he was, of large intellect and great determination of char¬ 
acter, who had once been connected with ties of intimate 
affection with that mortal. lie was distinguished above all 
others by the fury of his ravings, and he attracted around 
him, as if looking to him as their leader, all who had kin¬ 
dred feelings. Their number was very small, and it was 
apparent to them that they could do no harm to him whom 
they had so thirsted to destroy. Uttering curses loud and 
deep against the craven hearts which had deserted their 
common purpose, they turned to descend again, but found 
their passage blocked by the ascending crowd. Their 


4 


J 


SPIRITUALISM. 


295 


retreat was cut off by tlie very aid they had invoked, and 
in their desperate madness they hurled themselves headlong 
from the precipice. I expected to see them dashed to 
pieces on the dark rocks ’mid which they had groveled so 
long. But to my astonishment the earth opened to receive 
them—a dreary vault from whose deep recesses dismal 
groans were heard, and whence ascended a smoke still 
blacker and more gloomy than aught yet witnessed. Down, 
far down, beyond mortal ken, they descended, and the earth 
again closed over them, yet not entirely, for some fissures 
were left, whence would occasionally issue some puff of 
that black and noxious smoke. At this moment I cast my 
eyes upon that mortal who was still leaning on the pedestal; 
and though he retained the same immovable posture, and 
the same calm exterior, I saw that his soul was shaken to 
its inmost depths by the horror and compassion which the 
incident had awakened. He now, for the first, removed 
from his position, and approached the dark mortals who were 
then on the summit. As he moved away from the pedestal, 
I saw that on three of its sides there were inscriptions, the 
fourth was yet a blank. I read a part of only one of them, 
on that side against which he had leaned, and I could not 
make out all that, for I was at too great a distance to read 
the smaller letters. All I could read was, near the top of 
it, “ Jesus of Nazareth,” and near the bottom, “ Love one 
another.” 

He approached first those dark mortals that were pros¬ 
trate. He took each by the hand, lifted them up, and 
spoke words of comfort to them. Then beckoning to him 
some of the people from the ships, he committed each one 
to their care. Thus also he next dealt with those who had 
kneeled. And I observed that those ships’ people clustered 
kindly around each, and conducted them down the path 
toward the little hamlet at the foot of the gigantic figure, 
speaking to them kind words of cheering on the way. 

He then approached the other dark mortals who had 
neither fallen down nor knelt. They did not seem to take 


296 


SPIRITUALISM. 


much interest in the matter. They said they had no feel* 
ings of ill-will toward him. They had come up because 
the others had. They were willing to go back again. It 
was nothing to them what he believed or what he did. lie 
asked them to look abroad upon the scene now first dis¬ 
closed to their view. To oblige him they were willing to 
do so, hut they turned back to him and seemed to say, 
“ Well! what of that ?” 

He left them with a feeling that but little, yet awhile at 
least, was to be hoped from those who w^ere indifferent alike 
to good and evil, and he prepared to descend the precipice 
by the route by which they had ascended. 

Numbers of those who had attempted to ascend were 
clinging in the path, hut as he approached, they turned to 
flee from him, and hurried down the bank, in such affright 
and inconsiderate haste, that they tumbled over each other, 
and many of them fell down. He descended with ease, and 
found himself standing alone among those who but a short 
time before had, with such fiery haste, sought to destroy 
him. They looked upon him with various emotions, fear 
being predominant, for how could they have supposed that 
he would be so strongly supported, or could wield so great 
a power? In a little while, however, he was joined by the 
people from the ships. The admiral had landed, and now 
approached with a strong party. He advanced to that 
mortal with great respect, and received from him directions 
what to do. A general plan of amelioration which had been 
previously formed by him was now explained to the ad¬ 
miral, who caused the materials with which his ships were 
laden to be landed, and set his men to work in various 
places. The ground was leveled and fitted for cultivation. 
The fissures, through which the smoke from the dark pit 
occasionally issued, were closed up. Houses were erected, 
streets marked out, gardens inclosed, and that which had 
been a dreary waste bid fair soon to bloom and flourish, a 
fit habitation for intelligent and immortal man. Even the 
dark mist which had so long brooded over that unhappy 


SPIRITUALISM. 


297 


place began gradually to vanish away, and open a view of 
the‘brightness and glory of the firmament 

The dark mortals wondered, and some of them began to 
rejoice at the advent of comforts of which they had been 
hitherto totally ignorant. But there w T ere some who had 
chosen to bury themselves deep in those caverns, and for 
their redemption also that mortal seemed anxious, and after 
giving instructions in respect to that, he turned and wended 
his way back alone to his humble cot in the hamlet near 
the gigantic figure. As he passed along I saw that his mind 
was engrossed, not with the recollection of what he had done, 
but with the thought how he could yet save those who had 
plunged into that dark and smoldering pit. 

He approached the hamlet apparently unnoticed, and 
entered his own lowly habitation. It was the same place, 
unchanged in appearance from what it was, when formerly 
in his agony he had entered there, except that I now saw 
written on the walls— 

Would’st teach new truths and save a sinking land ? 

All fear, none aid, few understand. 

Painful preeminence ! yourself to view 

Above life’s weakness, and its comforts too. 

He seated himself on the same pallet, but with feelings 
much, much more gentle and subdued. He soon perceived 
the same kind spirit to be sitting by his side, and he suf¬ 
fered her again to lead him to the door of his cot. It was 
no longer necessary for her to point out to him the beauties 
of the scene. He comprehended them at a glance, and felt 
a holy calm reflected from them into his inmost soul. She 
led him to the same spot where he had before caught a 
glimpse of the dark inclosure, his own former abiding-place, 
and bade him look again. The dark mist had vanished. 
The resplendent light from beyond the mountains was now 
reflected from the “ firmament on high” down into that 
place once so gloomy, and lighted it up with the glorious 
splendor of wisdom and love. In place of that bleak and 
dreary waste which once had obtained there, there was now 


298 


SPIRITUALISM. 


seen a cheerful and pleasant village, and instead ot people 
ever shrouded in gloom and goaded by evil passions, a cheer¬ 
ful, industrious, and comparatively happy population were 
evidently-progressing onward and upward. 

She bid him observe that these people in their happiness 
were not thinking of him, who had at so much risk to him¬ 
self obtained it for them; and, while a momentary pang at 
this apparent ingratitude shot through his heart, she taught 
him to remember that his reward was to be tound only in 
the consciousness of having done well. 


Jhttioii Cjridg-stfrfn. 

% 

PART FIRST. 

Sunday , June ls£, 1853. 

This evening, at Dr. Dexter’s, the circle were present, with the ad¬ 
dition of Mr. and Mrs. S. 

It was first written: 

The spirits are all assembled here, and desire that the 
elevated spirit who is here from the higher circles or spheres 
may have the opportunity of manifesting himself through 
the mediums present. Therefore, my friends, let your minds 
be very sincerely disposed. It is not often that an oppor¬ 
tunity like this is afforded you. The attempt will be made 
to impress Judge Edmonds, and if they fail, they will try 
some other medium present. It is proposed that the Judge 
give his impressions as they come, and in the order of their 
coming, so that their character may be determined. With 
love so great that it is unspeakable, I greet you to-night, 



SPIRITUALISM. 


299 


and give you as my earnest wish this simple advice, Go on, 
go ever onward. Sweedenbobg. 

While that was going on, I had a brief vision, which I record in an¬ 
other paper. 

After relating that, I was again impressed, and for at least an hour I 
seemed to be in the higher spheres, and related to the circle what I saw. 
That, also, is recorded in another paper. 

When that was over, I discovered that Dr. Dexter was in a magnetic 
sleep, and had been for some time. I remarked that the spirits were 
evidently attempting to impress him. 

It was written: 

Yes. Spirits are impressing him, but the whole attempt 
has been to impress others. The time will come when the 
one impressed will speak audibly the truths revealed. So 
let your thoughts be directed to this subject against your 
next meeting. Nothing more can he done to-night. 

When the Doctor came out of his sleep, we asked him if he could re¬ 
member his impression. He could remember only being on a high hill, 
and said that more was prevented by an over-anxious desire as to what 
was coming. 

It was written : 

There have been no distinct images imprinted on the 
Doctor’s mind for the reason he has given, nor can there 
be, unless there is an entire passiveness of mind, and an 
attempt to bring the thought to one point. This is, indeed, 
a serious moment, for there are spirits here who have never 
yet communicated with man. They have left their high 
spheres to come to you, and they desire to find you all 
alike, your minds like wax, ready to receive impressions. 
Oh! my friends, strive to be able to receive all that is in¬ 
tended for you, that you may be able to tell the world the 
truths of God made manifest indeed. 

Bacon called you the Sacred Circle, but your name will 
be still more glorious, so indeed you are worthy. Never 
yet have I cautioned you, never have I chided, but I am 
impressed to say, that if you would advance still farther, 
there must be a sincere desire rightly to understand all that 


300 


SPIRITUALISM. 


is presented, a proper examination and appreciation of wliat 
is taught, an anxious wish to have others protit by the 
truths you have investigated and found to correspond with 
God’s laws in every department of nature ot which you 
have knowledge, and the distinct earnest hope and desire 
to see the revelations vouchsafed from those spirits who are 
able to open the very doors of the spheres. 

I refer to the spirits from the higher circles. Mrs. S. 
can be influenced, if she will give her mind to it for a mo¬ 
ment. 

She did so, and was influenced to say a few words to us, 
which were not recorded. 


PART SECOND. 

FIRST VISION. 

The first vision I had this evening was of this sphere. It 
was of quite an extensive landscape, pleasantly diversified 
with hill and dale, field and forest, and land and water. 
There was a placid quiet stream meandering among the 
fields just at the foot of some hills. It was dammed up at 
one place, so that it made a small lake, and then found its 
way in the same quiet manner off in the distance. The 
time was a little before sundown, and I was looking south. 
Along the west bank of that lake I saw a couple strolling 
along, arm in arm, very moderately, and apparently enjoy¬ 
ing the scene. They were going from me, and I saw only 
their backs. As I gazed on them, I heard the sound of 
martial music oft* at their right. I looked in the direction 
of the sound, and saw a company of cavalry coming out 
of the woods and over the hills. Their armor glistened in 
the sun as they came along the road, and it seemed to me 
they were ot the class of Scwartz reiters, or Flayers, as 
they were called some two hundred years ago—mere merce- 



SPIRITUALISM. 


301 


nary soldiers who hired themselves out to the trade of 
slaughter, and who, when not thus employed, robbed and 
murdered on their own account. They were now on one 
of their predatory expeditions, ai d at such times all who 
came in their way were in danger. 

As their long tiles extended over the hills, and their front 
rank came in sight, I thought that that couple who were 
thus quietly strolling along the bank of the lake stood a 
chance of being disagreeably interrupted in their walk. 
But, contrary to my expectation, the attention of the soldiers 
seemed most strongly drawn to the pleasant repose of the 
scene. They took no notice of those persons, but hurried 
to the bank of the lake, and, dismounting from their horses, 
threw themselves on the greensward to enjoy the beauties 
of the whole scene. 

In the mean time that couple walked around the south 
end of the lake, crossed its outlet, and entered a pleasant 
cottage, which was embowered amid the dark foliage of 
the trees, and surrounded by flowers and fragrant shrubbery. 

While the soldiers were thus reposing in the soft light of 
the setting sun, I saw moving around among them a person 
dressed in white, who was invisible to them. He passed 
from one to another, unconsciously to them, whispering 
words of peace and quiet to each. On some it produced 
the effect to desire to abandon their lawless life of violence 
altogether; on others, to wish, for a while at least, to re¬ 
main there and rest; while some became indignant at the 
craven spirit, as they called it, which their companions man¬ 
ifested. They had a vehement discussion among themselves, 
which ended in some four or five of them mounting their 
horses, and riding furiously back the way they came, while 
the others began to prepare habitations for themselves and 
to cultivate the grouud. And the scene closed upon my 
view while they were thus engaged in preparing to enter 
upon a life more congenial to their true nature, and more 
consonant to the laws of God. 


» 


* 


302 


SPIRITUALISM. 


PART THIRD. 

SECOND VISION. 

The second vision which I had this evening, was as follows: 

I was standing, as it were, outside the entrance to a very 
pleasant scene. It seemed as if I was behind a high wall, 
which terminated just in front of me. All that 1 saw at 
first was the beginning of a roadway, on the farther side 
of which was a low stone wall, surmounted by an iron 
railing, and behind that, very dense and beautiful shrub¬ 
bery. It seemed as if there was an elegant garden within 
that inclosure. So much of the roadway as I saw, was as 

if it was paved with the brightest gold. 

* 

When I said this, as 1 related the vision, the spirits wrote through 
Dr. Dexter, “That is but the reflection of the light.” I soon saw that 
it was so, for the light faded, and the road assumed the usual dull ap • 
pearance of earth. 

Soon, I moved out from behind that high wall, and 
entered upon that roadway. On my right, the low wall, 
with its iron railing, and its dense shrubbery behind it, ex¬ 
tended far ahead of me. On my left there was a stream 
of water, a rod or two wide, running along calmly, quietly, 
and on its opposite bank the ground ascended gradually 
for a short distance, and all along the summit and sides of 
the bank were pleasant cottages, surrounded by trees and 
flowering shrubs, with pleasant gardens in front, extending 
down the slope to the water’s edge. 

I walked along admiring and enjoying the scene as inex¬ 
pressibly beautiful and grateful. I observed that the cot¬ 
tages were all occupied by a very cheerful, happy popula¬ 
tion, who were living in great harmony with each other. 
The waters of the stream were of a clear, deep blue, and 
very transparent. I learned they were the waters of Truth, 


♦ 


SPIRITUALISM. 


303 


of which the residents on the bank were permitted to par¬ 
take freely, and which were ever flowing calmly at their 
feet. 

After strolling along that path for some distance, I came 
to a gateway or entrance on my right hand. It was wide 
and massive, and very beautiful in its architectural propor¬ 
tions. I paused here for some time, and contemplated the 
prospect before me. I feared that I was not worthy to 
enter, and that it was permitted to me merely to have a 
view of the beauties which were there scattered with such 
profusion. 

The path that led from the entrance was broad and 
smooth. At a short distance it turned to the left, and was 
hidden from sight by the foliage. On the right hand, the 
ground was laid out in flower-beds, where every variety 
of perfume and color were abundant. On the left there 
were trees, whose foliage was very green and dense. And 
over the whole scene was the most beautiful purple-hued 
pink light that can be imagined. It was very clear and 
soft. The temperature of the air was mild, and a cool and 
gentle breeze just stirred the leaves, giving a quiet life to 
the scene. 

After gazing some time, and seeing no one to molest or 
hinder me, I was emboldened to enter, but not without 
some remains of my apprehensions. Hence it was, that 
instead of taking the wide path, I struck off into a narrow 
one on my left, which led me amid the deep, tangled wild- 
wood, where the shade was as cool and refreshing as it was 
dense. It soon led me up to what I discovered was the 
porter’s lodge, completely buried and hidden from view by 
the trees, yet in a pleasant sunny glade, where flowers and 
shrubbery and running water added to the calm enjoyment 
of the scene. Here I found the porter, who bid me enter 
at pleasure and wander where I would, and who told me 
that the path in which I was, soon terminated in the main 
avenue, and that I could enter it either by going on or 
returning. I preferred the former, for I wished to see all I 


304 


SPIRITUALISM. 


could of so lovely a country, and now felt myself not to be 
an intruder, but a welcome visitor. 

So I strolled along a great distance, amid a landscape 
varying in its appearance at every step, and presenting to 
my vision beauties of nature of which I had never before 
had any conception, and which I have seen only on such 
occasions as this. The loveliness of the light particularly 
struck me. I saw no sun, yet there was the splendor of 
mid-day. A few clouds were seen in the sky, reposing 
quietly, like every thing else I saw, and they were tinged 
from time to time with ever-changing colors, now pure white, 
like huge banks of snow, now of a golden hue, imparting 
a pleasant sense of warmth, anon streaked with crimson 
and bronze, and all set off by the purest blue as their back¬ 
ground. 

It was not long before I observed signs of human habi¬ 
tations. Houses of different sizes and forms began to ap¬ 
pear on my right hand and on my left; some on grassy 
eminences, whence could be had a view of the vast country 
around; some m deep shady glens, where a glowing light 
could not penetrate, and where the reigning stillness was 
broken only by the murmur of a waterfall; some sur¬ 
rounded by gardens, where fruit and flowers grew in every 
variety and great abundance, and some under the shade of 
immense trees, at whose feet rolled away in the distance a 
soft and velvet-like lawn. 

The inhabitants were in different parts of the grounds, 
reposing in the shade, or working in the gardens, or gathered 
in social intercourse in little groups, presenting on all 
hands a scene of most surpassing loveliness and happiness, 
which it is far beyond my power to describe. My eyes 
filled, and my heart swelled at the sight of felicity which 
1 had not deemed it possible for man to enjoy. 

As I passed one of the buildings, I was attracted toward 
it in a singular manner. It stood back some distance from 
the road along which I was walking. It was completely 
covered with the shade of large trees, yet from its piazza 


SPIRITUALISM. 


305 


an extensive prospect was in view. Flowering vines clus¬ 
tered around its entrance. On one side was a little garden 
full of flowers and perfume. On the other, a small brook 
came tumbling down from the hills behind it, and in front 
was a smooth, close-shaven lawn of the softest green. But 
I saw no inhabitants about it, as I did about every other 
dwelling; yet it was manifest that it was occupied, and it 
seemed as if its tenants had retired from view. Why, 
I knew not, nor could I account for the singular feeling I 
had as I passed it. I wanted to enter it, yet was impressed 
with the sense of an obligation not to do so. I turned my 
eyes away and continued my journey ; yet during the whole 
of my sojourn there, the feeling excited by that mansion 
would ever and anon intrude itself upon my mind and 
recall it to my memory. 

As I proceeded, I passed many dwellings, where also I 
saw the inhabitants. They also saw me, but took no further 
notice of me than to smile welcomes on me as 1 passed. 

The path in which I moved now wound its way along a 
side-hill, whence, on my left, I had a most magnificent 
view. Far as the eye could reach was spread out before 
me a country variegated by hills and dales, field and forest, 
land and water, and over all rested that beautiful light, and 
those ever-changing clouds which I have mentioned. Oc¬ 
casionally, in the distance, I saw single hills or mountains 
towering up, of different heights, upon some of whose sum¬ 
mits clouds rested. In some places I saw deep valleys, 
.over which hovered fog-like mists, more or less dense. 
And I could not help reflecting that though those clouds 
and mists added to the variety and beauty of the scene 
from the point whence I viewed it, yet they must, in some 
degree at least, obscure the view of the inhabitants in the 
immediate vicinity. 

At length, in my journey, I came across a magnificent 
temple, erected in a commanding situation, and capable of 
containing great numbers. I entered it. It was very beau¬ 
tiful in its proportions, but it was not yet finished nor fitted 

20 


306 


SPIRITUALISM. 


for use. Its floors were not laid, and under its timbers 
were deep and fearful-looking vaults. 

I remained there but a short time, when I felt an admo¬ 
nition that it was time for me to return. As I came out, I 
lingered a moment on its porch, and looked abroad upon 
the vast and beautiful scene that lay before me. And here 
came upon me, with more force than ever, a feeling that 
had accompanied my whole progress, namely, that amid all 
this life and beauty I was alone, there was none to whom 
I could say, “ Enjoy with me the happiness of the picture,” 
none whom I could ask to sympathize with emotions of 
joy and holy calm that filled my heart to overflowing. 
But I checked the swelling emotion, and hastily brushing 
away the rising tear, turned again to my task of studying 
what was before me. 

I wondered whence came the light that rested so inex¬ 
pressibly grateful upon all around me, and instantly the 
question was answered. My vision was opened, and I dis¬ 
covered that the air was filled with bright and shining 
spirits, from each of whom emanated light of different 
hues, which mingled together and made the tout ensemble 
that had so struck me. Some of them were passing rapidly 
across the heavens, as if going from point to point witli a 
speed that scarcely lagged behind the celerity of thought; 
others were stationary, while some were reposing on banks 
of clouds ; and throughout them all there was a joyousness 
that almost made the hills clap their hands. Such of them 
as noticed me gave me the same smile of welcome, and as 
I resumed my journey out of this happy land, I could not 
but say to myself, “ If this is heaven, oh may I be worthy 
of it!” 

I returned by the same path by which I had entered, and 
again, as I passed that mansion, I felt the attraction more 
8trongly than ever. I hurried by it, lest I might be tempted 
to disregard the obligation which I felt not to enter it. 
But after I had passed it, I could not resist the temptation 
to look at it once again, and then I discovered what it was 


SPIRITUALISM. 


307 


indeed tliat so powerfully drew me toward it. It was the 
residence of my wife and children. They had retired from 
view as I passed, lest the sight of them might have inter¬ 
fered with the duty before me. After I had passed, they 
came out; and when I turned to look back, she was stand¬ 
ing on the piazza, at the end nearest to me, leaning toward 
me, her hands clasped with a gesture expressive of the 
deepest affection. I then saw at a glance that it was the 
same mansion in which I had once before been with her. 
There was the same bow window, closed up yet, and con¬ 
veying the same admonition, but she and her children had 
added that pleasant stream of water that ran murmuring 
its gentle music through the grounds. For me that had 
been done, for well she knew the pleasure it would give 
me. I paused but a moment, however, and hurried on, in 
obedience to the obligation I had already felt not to stop. 

Then, as I passed out, I discovered on my left, and some 
distance from me, a very high mountain, whose sides seem¬ 
ed inhabited, and whose summit was buried in the clouds. 
I gave it, however, but a single glance, and passed out, 
wondering how it was that I had not earlier discovered 
that there was a place yet higher even than that which had 
seemed to me to be far lovelier than poets have ever painted 
heaven. 


308 


SPIRITUALISM. 



etiion Cjjirtg-eigjjt. 


PART FIRST. 

Thursday , June 16th, 1853. 

This evening, at Dr. Dexter’s, all the circle were present except Mr 
and Mrs. S. 

It was written: 

♦ 

I am sorry our other friends are not with us to-night. 
They assist us much in the efforts we design to make. Have 
them with you when you meet. But I am pleased to find 
so much harmony of feeling. , 

The Judge is better; and though the Doctor is quite un¬ 
well, yet we can vividly impress the Judge to-night, and, for 
the first time, he will be impressed by one of the spirits 
mentioned, personally. I am directed to say that this spirit 
will also try to make him feel the hand which he will lay 
on his brow in token of love. 

My friends, could you but know the great joy there is 
among us, could you see the unspeakable happiness which 
animates every countenance at the spread of the glorious 
truths which are being revealed to man, and could you 
know the deep, earnest faith we have in those selected to 
give to the world the first revelations of the higher spirits 
to man, you would then realize the emotions of spirit in the 
spheres, the emotion of unmixed love at the dawning of 
truth. Our blessings with each and all. 

SwEEDENBORG. 


Now the circle will keep silence, and be as still as possi¬ 
ble. The teaching will be of much importance. There- 



SPIRITUALISM. 


309 


fore let each one be seated most comfortably, so as not to 
disturb the vision. Glorious things will be revealed of the 
God, and truth, and true liberty. 

The vision then began, and lasted more than two hours. Some things 
were written in explanation as it went along. They will be found in¬ 
corporated in the vision. After it was over, it was further written: 

This general description is the iirst in this series. In the 
next vision we shall attempt to describe persons and scenes. 
The words uttered are worthy to be printed in letters of 
gold and set in tablets of silver. I desire to say, that be¬ 
fore you meet you should examine yourselves, and divest 
your minds of all earthly ideas as far as possible. Let your 
hearts feel what was written on the gallery, “Love one an¬ 
other.” 

In the name of God, I declare to you, that in your purity, 
in your love of God and your race, is the whole end and 
aim of your existence. What will be the end of all these 
truths, so you yourselves are not the first to feel and act 
upon the revelations made? Hear, feel, and act. Good¬ 
night. 


PART SECOND. 

VISION. 

\ 

The vision I had this evening was a continuation of that of last Sun¬ 
day. 

I passed along by the same pleasant path, by the side of 
that stream of deep, clear, blue water, and entered through 
the same gateway, and traveled on even farther than I had 
on the former occasion. My object now was to ascend that 
mountain, which I had observed just as I was leaving before. 
To do that, I had to penetrate far into the country which lay 
at its base, in order to find the beginning of a road which 
wound its way spirally around the mountain to its summit. 



310 


SPIRITUALISM. 


It seemed to me that it was not generally known in the 
country which I had already visited, that there was any 
road by which it could be ascended. How and then one 
would find the path and ascend it, but he returned not 
again to tell to others how they, too, might go up. But I 
had reflected upon it, and had made up my mind that there 
must be some mode of ascending it, and I would try it. I 
saw from where I was at its base, wdiat seemed to me to be 
signs of a path up along and around the mountain ; and fol¬ 
lowing its direction I went tar into the interior, until I 
found it. It was a wide, smooth, beautiful path, gently ris¬ 
ing all the way, but not difficult to climb, yet I saw no 
one traveling it. Here, too, I must pursue my journey 
alone. I entered upon the task with alacrity, and as I as¬ 
cended I had even a more extended and beautiful view of 
the vast country below me than I had had before. As I 
went along, I found the journey truly delightful. Every 
once in a while I came across running streams of pure wa¬ 
ter, or cool springs bubbling out from the rocks, and here 
and there shaded bowers, in which the weary traveler 
might rest himself, lulled by the murmur of running brooks 
and elevated by the sublime and extended prospect before 
him. 

It seemed that my first entrance into that country had at 
the time been known only to a few; but the knowledge that 
a mortal had penetrated where only disembodied spirits 
dwelt, had spread abroad among them, so that when I en¬ 
tered thus a second time, news of the event spread with 
great rapidity in all directions, awakening great curiosity 
to know what it foreboded. As I ascended I became visible 
to them, and they hastened toward the spot to get a nearer 
view. They came in all directions, from as far off as the 
eye could see: some from those deep valleys over which 
those mists hung, some from the hills which towered among 
the clouds. Some came with ease and some with difficulty, 
clambering up on their hands and knees, and asking aid 
from each other. They came in vast numbers, aiming to 


SPIRITUALISM. 


311 


get on to the level, where was the unfinished temple. 1 saw 
the vast numbers moving, yet I knew not what it meant. 
So I paused in my upward journey, and leaning with my 
arms upon a parapet erected along the outside of the path 
for the protection of travelers, I looked abroad to discover 
what this general movement meant. As they severally at¬ 
tained the level at which they were aiming, and which was 
plainly enough accessible to them, I observed that their at¬ 
tention was directed solely to me, and they were wonder¬ 
ing how I had attained that position. I resolved to tell 
them, for I felt that I could make myself heard by them, 
vast as the assemblage was getting to be. But for that 
purpose I must wait for those in the distance to come up. 

While thus waiting, I discovered a number of incidents 
of much interest. 

I observed that those who were inhabiting the isolated 
hills, which I saw in that extended country, could not reach 
the level at which all were aiming without first descending 
from their elevation to a position far below that level, and 
then climbing to the new elevation. They had been very 
well content with their former position, and thought they 
had got as high as they could go; but when they saw me, 
a mere mortal, ascending even higher, a desire to go and 
do likewise was awakened ; they found, not only that there 
was a higher elevation than their own, but that in order to 
reach it they must descend from their false eminence, and 
begin again the task of upward progression. 

I observed, also, that the spirits who floated in the air, and 
gave light to that country, were not visible to its inhabitants, 
as they had been for a moment to me on the former occa¬ 
sion. They were now again visible to me, and I noticed 
how singularly and yet how beautifully each one’s sphere 
of light mingled in and blended with the others, and that 
there was a universal power of attraction of one sphere to 
another. They were ever attracted toward each other, until 
they blended in one harmonious whole, which lighted up 
that world with a splendor not of earth, but heavenly. And 


312 


SPIRITUALISM. 


tlius I was allowed to see a practical illustration of that 
great principle of attraction which pervades and governs 
the whole created universe, and is its eternal law emanating 
from the Great Mind which fashioned all things. 

1 observed, also, from one of the spirits thus floating in the 
air, a stream of soft, violet-colored light, passing directly to 
some part below. I followed its direction, and saw that it 
passed to and enveloped the person of my wife. I saw that 
she was standing on the front piazza of her dwelling, with 
her back turned toward me. It had become known to her, 
as well as to all the others around, that I was intending to 
speak to them, and I saw that she was overcome by the 
same emotion which early in life had always prevented her 
being present at any effort of mine at public speaking. 

I paused here in relating the vision, to inquire of the attending spirits 
what that singular colored light denoted ? and it was answered : u A de¬ 
sire to progress.” 

At length that vast multitude had all assembled, and in 
plain and simple language I related to them my spiritual 
experience, and detailed the various steps which I had 
taken in my upward progress. I showed them how it was 
as easy for them as it had been for me. I described the 
pleasantness of the path I was now treading, and painted 
out to them where it begun and how they might enter it. 

When I had finished, I resumed my journey, but occa¬ 
sionally looked back to see what effect had been produced. 
I saw many hurry off to find the entrance to the path. 
Many found it, and began to ascend it: some with furious 
haste, which soon put them out of breath ; some timidly, as 
if not exactly sure where it might lead them; some totter¬ 
ing with old age, supporting their trembling steps by lean¬ 
ing on some younger one—and to them every step became 
more vigorous and youthful; some females, leading young 
children, who occasionally broke away to chase some little 
bird or pick some flower by the wayside; husbands and 
wives walking fondly arm in arm, sustaining each other, 


SPIRITUALISM. 


313 


and some calmly, deliberately investigating every step, and 
increasing in speed as they ascended. In fine, from the 
level on which the multitude had stood, all the way round 
to the entrance to the path, and some distance up, they were 
scattered, hastening to ascend. I paused, and asked myself 
whether I ought not to wait for them. I immediately be¬ 
came sensible of the presence around me of several of those 
bright spirits whom I had seen. They answered my query : 
a No; that will continue forever. Pass thou on to thy 
task.” 

I accordingly resumed my journey; and as I passed 
around the mountain, turning my back on the scenes thus 
far familiar to me, I came in sight of one which I had 
much admired in Central America. There lay before me 
the beautiful lake of Manaugua, with its densely wooded 
promontories jutting out into it, the rugged mountains on 
its opposite bank, with their immense craters, rude and 
rough at their summits, and their sides a desert waste of 
lava or volcanic ashes. But here the rough edges had been 
smoothed by the hand of time, and the sides were covered 
with a verdant foliage and the habitations of man. 

The earth, as well as man, had progressed. 

At length I passed above the clouds which surrounded 
the mountain, and attained its summit. The clouds shut 
out from my view the country which I had left, and I stood 
alone on that mountain top, looking abroad upon a new 
scene. Immediately around and above me, floating in the 
air, were many bright and shining spirits, some of whom 
had been constantly with me from the time I had addressed 
the multitude. They were welcoming me to my new emi¬ 
nence. As I stood gazing upon the spirits around me, I 
wondered to myself what they found to do, and thought 
that a life of idleness must be sad and wearisome even there. 
My question was soon answered. I was told they were ever 
engaged in contributing to each other’s happiness; and I 
saw that each of them was more regardful of others than 
he was of himself, and each one found his happiness in in- 


314 


SPIRITUALISM. 


creasing that of others. I learned, too, that many of them 
were engaged in duties in the spheres below them, in teach¬ 
ing and elevating the beings there—that this was to them 
a labor of love, and was as vast as it was endless. And I 
learned that many of them were occupied in studying na¬ 
ture in all its operations, following planetary systems in 
their movements through the universe, searching out the 
laws which govern them, and seeking to learn the attributes 
of God from the works of his hand. I saw them pursuing 
the planets in their orbits, and learning at once the infinite 
variety as well as the infinite wisdom of the eternal laws 
which govern them. I saw them careering through space 
in the rapid comet’s train, watching with wisdom’s eye the 
process by which those vast masses of disjointed matter 
were gradually progressing to the formation of a world, 
from whence, also, in time should spring immortal minds 
to people eternity. 

And I was bid to look abroad on the universe that was 
rolling before me in the illimitable regions of space, and 
behold how immense was the field in which the immortal 
mind might roam in search of that knowledge which is 
from on high, and will make it wiser and better unto salva¬ 
tion. 

Far off in the distance, with lofty and dignified mien, 
seated on a throne, and facing toward me, I saw a bright 
spirit. On each side of him was an assemblage of spirits, 
who were attending upon him. 

In a little while the whole of that scene moved to¬ 
ward me, and the spirit who was seated on the throne 
approached so near that I could see the expression of his 
countenance. It was that of calm benevolence and wis¬ 
dom. He caused me to be taken from the mountain—how 
I know not—and then he and his attendants, bearing me 
with them, returned to his former position. 

When we arrived there, I saw on my left, high above me 
in the heavens, a very massive and magnificent temple, and 
a path that led up to it from behind his throne. 


SPIRITUALISM. 


315 


As I was describing this, it was written, through Dr. Dexter, “ It is 
for you to ascend.” 

I did ascend—how, I can hardly tell. It seemed as if I 
was borne along by some power not my own. I arrived at 
the entrance to the temple. I want language to describe 
its beauties. The order of architecture was unlike any 
thing I had ever seen, but it was so perfect in its construc¬ 
tion, that it was indeed pleasurable to look upon, and so 
just in its proportions, that I was unaware of its vastness 
until I measured it by a comparison with my own dimensions. 
It was built around four sides of a parallelogram, leaving an 
area inside, uncovered overhead, and capable of containing 
many thousand persons. 

On three sides of the building were rooms devoted to 
the residence of spirits. There were three stories of these 
rooms and galleries running around those three sides on 
each level. At the other end was a platform, ascended by 
a flight of steps, interspersed witli smaller platforms or 
landing-places. I counted the steps in the several flights. 
They were 3, 5,7, 9,7,5. I ascended them, and stood upon the 
main platform. It was vast, and capable of containing many 
hundred people. From it were entrances to different de¬ 
partments devoted to the use of its inhabitants, and several 
openings or windows from which I looked, and had a view 
of the surrounding scenery. I beheld at one place a beau¬ 
tiful garden, over which rested a light more beautiful than 
any thing I had yet seen. The foliage was of a beautiful 
green, but was transparent. At another place I looked 
abroad upon the universe, and down before me I saw many 
planetary systems, rolling in their orbits as various as the 
imagination can conceive: some in a horizontal plane, 
some rectangular, and others in various directions, seeming 
one vast discord, yet easily seen to be the wisest harmony 
when once understood. 

When I had gazed for some time upon this scene, I heard 
gentle music from a numerous band, and vast numbers 
entered the temple. 


316 


SPIRITUALISM. 


The area and the galleries were filled by many thousands. 
On the platform entered the presiding spirit, with several 
hundred attendants. He took his seat facing the multitude, 
and bade me look upon them and read their thoughts. I 
did so, and in every heart there was this thought alone, 
God is Love. Along the front of the galleries, on three 
sides of the area, were written in words of a bright silver 
flame, the words, Love one another, in Arabic and Homan 
characters and German text. The space above the area 
was filled with hosts of shining spirits floating in the air. 
Some of them drew out a scroll and spread it before me. 
On it was written Progression, onward, upward, forever. 
When I had read the words, they fell back and opened to 
me a view above and far distant; and there, as far as the 
eye could reach, I saw new scenes, new countries, new 
stages of progress, one above another without end. 

When I had seen these things, the presiding spirit then 
spake to me these words (they were not uttered with vocal 
sounds, but I read the thoughts in his mind as he formed 
them, and so, it seemed to me, did all that vast assemblage): 

“ Go back,” he said, “ to earth, and teach its darkened in¬ 
habitants how glorious is the country which they may in¬ 
habit, how bright the happiness they may earn for them¬ 
selves ! 

“ Beseech them no longer to grovel in the earth, seeking 
their enjoyment in earthly objects, but to look up, up, and 
from on high shall come to them the knowledge which shall 
indeed make them free. Teach them that happiness and 
heaven do not come to them as a gratuity, but are to be 
earned by their labor, to be merited by their toil. Teach 
them that God does not work by miracles, but by eternaj, 
immutable laws, which are all-powerful to save, all-mighty 
to condemn, and which are not found in the glosses of men, 
but are written by his own Almighty hand, in all of nature 
that is spread out around them. 

“Bid them look out upon the universe of worlds, which 
from your high place you can behold marshaled in their 


SPIRITUALISM. 


317 


orbits through the boundless regions of space, and reflect 
upon the countless numbers of living souls inhabiting* them 
and destined for eternity, and ask themselves if it can be 
that for this earth, which is but a grain of sand on the shore 
ot eternity’s ocean, His eternal laws can have been sus¬ 
pended ?” 

When he had finished, I was led rapidly back to earth 
by the way I had trod in ascending, filled with the thought, 
How vast, how boundless must be that love which can 
thus open to man’s attainment such illimitable fields of 
happiness! 


Shtthm Cjjidg-nint. 

Friday , June 17 th, 1853. 

This evening, at my library, Mr. and Mrs. S. were present, besides 
the Doctor and myself. 

The Doctor had been saying something about his connection with me, 
in regard to these very extraordinary revelations, etc. As soon as he 
felt the spirit-influence, it was written : 

I want to say a few words to you both to-night, in our 
old style of plain talking. 

I have heard your remarks, Doctor, and I think I appre¬ 
ciate the feeling which gave rise to them. A mind like 
yours, tenacious of its own thoughts, hard to convince, and 
earnest in its efforts, is likely, when it gives its belief, to 
give it with the whole force of its power. The condition 
in which you are placed with the Judge is one which 
draws out the secret feelings of your nature. You venerate 
intellect and you appreciate sincerity While you are con- 



313 


SPIRITUALISM. 


vinced of the truth of spirit-intercourse, you look with 
respect and deference at that mind which has yielded up 
its own strong opinions to the same evidence of its truth. 
It is not strange, therefore, that while your whole soul is 
deeply imbued with the glorious visions portrayed to the 
Judge’s mind, that your soul’s reverence accompanies that 
feeling for the man also. You imagine your inferiority ot 
intellect, and perhaps of purity, too ; and while there are few 
minds in the whole world to which visions of like character 
could be given without either degrading them by vanity or 
perverting them by an unjust application, yet your mind is 
and must be on a level with his, or how could you act 
together? Fear not, then, to open your thoughts freely; 
fear not to say what you think to him, for he will properly 
advise you. Has he not passed through the same diffi¬ 
culties and been tried by the same circumstances ? It is 
his mind, which from its experience, from his true regard 
for you, from his recognition of your own mind, and his ap¬ 
preciation of the feelings of your heart, that will exercise a 
healthful influence on your own in all its perplexities and 
conditions. 

Dr. Dexter, Judge Edmonds in his nature is above the 
world in many particulars. That he loves you I am bound 
to declare, and that he feels for you I know. Trust him, 
therefore, in every thing, and regard him as you do, and 
you will find when he reaches the mountain’s height you 
will not be left lagging behind. 

I rejoice at the feeling of childlike desires which actuate 
you both. I deeply participate in the common sentiment 
which I feel governs many of the acts of your life ; and let 
me say to you, Judge, that the half has not been shown 
you, and your soul shall drink such draughts of pleasure 
in the contemplation of the scenes which shall be opened 
to you, that even on earth it will be a foretaste of heaven’s 
joys. Bacon. 

I then said, I wished to inquire whether, in receiving these visions, I 


319 


« 


SPIRITUALISM. 

made my mind passive enough, and placed it sufficiently under the con¬ 
trol of the spirits ? For I aimed at keeping full possession of my senses 
through it all, and at preserving the full exercise of my reason as to 
every thing that occurred, and I doubted some, whether by this preserva¬ 
tion of my selfhood I did not interfere with this part of the teaching? 

It was answered: 

This is a lawyer-like inquiry. If your mind was incapa¬ 
ble of reasoning when the vision was passing before it, how 
would you be able to decide on its authenticity ? or how be 
able to receive the moral which it contains ? No ; we ap¬ 
peal to nothing but the simple power of discrimination. We 
do not ask, even in a vision, that your mind should be in¬ 
capable of deciding upon the evidences presented. Your 
senses should all be alive, and thus you are the better able 
to decide on the nature of the vision, and whether it be 
from your own mind or from the spirits. This question, 
however, is proper; and while it rarely happens that a 
vision is presented to any mind without entirely abstract¬ 
ing from every surrounding object, in your case it is pre¬ 
sented as it is for a special purpose, and it is best as it is. 

We then proceeded with our criticism, and near the close of one of the 
papers Mrs. S. proposed to go home, saying she was too tired for the 
spirits to influence her to-night. 

It was written: 

I do not think you are the best judge, Mrs. S. They 
will affect you if you are willing, and I want you to be 
impressed after the correction of this teaching. 

Then, after finishing that paper, it was added: 

She will be impressed if she will be passive. Good 
spirits are around her, and are striving to elevate her mind 
and thought. She assists you much, and needs your help, 
too. So let her mind be yielding and quiet. 

She was soon influenced, and said: 

I come on an errand here this evening, or at least was 
sent to give that which might be a lesson when taken in 
connection with some of your teachings. 


320 


SPIRITUALISM. 


While a dweller on earth, my occupation was that of a 
humble artisan, and I earned my daily bread by following 
a humble occupation, and was only prevented from becom¬ 
ing an enthusiastic laborer in the higher branches of my 
profession by the force of circumstances, which made me 
what the world called a poor man. But there was ever 
within my heart a deep yearning, an earnest longing to 
excel in that in which I was only a lower-class workman. 
And having lived out the number of years which my body 
could sustain my soul on this earth, I departed to another 
sphere, and now I wish to show you in what I have been 
engaged since my entrance there. I was not wdiat the 
world called a religionist, nor was I an immoral man, but 
my principles were based on the considerations which I 
could bring to bear in favor of natural reasoning, or, as you 
may call it, common sense. 

Therefore, when entering upon my next state, I naturally 
shrunk back, being afraid to enter boldly a place cf which 
I knew so little beforehand. I was very soon, however, 
met by some dear relatives, who received me with exceed- 
ing joy and thankfulness. And having explained to me the 
position which I should have to occupy, they told me I 
should be amply supplied with instructors, who would pa¬ 
tiently and mildty teach me all I might desire to know; 
that whether it was much or little was wholly depending 
on myself, for knowledge is never forced on any one in the 
spirit-world. So after becoming initiated into the ways and 
customs of that place, or community as I may call it, I 
soon became deeply interested in the work which my hands 
found to do, and that was the very same occupation which 
I had so earnestly desired to excel in while on earth. It 
may seem strange, but it is true, that I was really engaged 
in the same occupation, and the same pursuits attracted me 
which had engrossed me while in the body, but my ma¬ 
terials were of a more refined nature. 

I resided in that place until I became too old a scholar 
to learn any more in that school. I was then impressed to 


v 


SPIRITUALISM. 


321 


go to another, and so I have been studying and laboring for 
years in this pursuit. Not in this alone, hut it was the pre¬ 
dominant topic which has engaged my mind, having the 
greatest attraction for me, and calling out my energies more 
powerfully than any thing else. My soul is alive to all the 
beauties which surround it; and looking about through the 
land where I dwell, I see many beautiful structures that 
man would call a vast conception of brain, and that, my 
friends, is the conception of my brain. That which is 
beautiful to the eyes of others is an emanation or a labor 
which has been brought into its present state by the ener¬ 
gies which have been expanded and developed in my indi¬ 
vidual case. 

Tlius you may see that all spirits have an occupation or 
employment, but mine is not performed solely by me. 
There are many others assisting me, and learning of me 
that which has made me so happy and useful to those around 
me, while others are quite as useful to me, thus all depend¬ 
ing on one another in our sphere of existence. 

I can’t speak more of my experience at present, but others 
will who will speak better. This lesson is only given as 
having a connection with your late teachings—a tilling up 
of shades, another tint in the coloring of the picture. 

After a few minutes’ interval another spake, through Mrs. S. He 
began by saying: 

For the wicked shall be cast into hell, and all the nations 
that forget God. This is a solemn thought, my hearers, 
and one on which we should prayerfully and candidly ex¬ 
ercise our minds. Yea, verily. It is a solemn thought. 
The wicked shall be cast into hell, where the worm never 
dies, and the fire is never quenched. Oh ! my friends, flee 
from the wrath to come. Put away your sins, lest the son 
of man come in the night-time, and oh ! ye sinners ! beware 
how ye tempt an angry God ! 

This was the doctrine I preached on earth, this the way 
in which I filled the poor human heart with fear and trem¬ 
bling, with shrinking from a kind and beneficent God whose 


322 


• spiritualism. 


only manifestation is smiling on liis creatures, by calling 
him angry ! by crying up hell-fire, the horrors of those who 
disobey, and distorting every thing to suit my own peculiar 
views. I thought I was doing right and God a service by 
upholding these gloomy dogmas which I gave forth with 
such a zeal, with such bitter denunciations against the err¬ 
ing mortals who should have been encouraged and dealt 
kindly with, and not horrified and frightened with the con¬ 
templation of death. 

I thus departed from earth, feeling happy that I had done 
my duty and borne my cross, and might enter into the 
joys of my Father’s house. I entered the spirit-world, but 
was not met by the rejoicing and bright angels I expected ; 
by some friends, to be sure, but their countenances were 
sad and gloomy ; there was evidently something on their 
minds. Instead of rejoicing and songs of praise, it was 
rather a gloomy and mournful greeting on my first entrance, 
and a sadness came over my soul. I asked how is this ? 
Why should heaven seem so gloomy a place? I said, 
Friends, can you tell me the reason ? There is no rejoicing, 
no gladness in your looks. You have some inward sorrow. 
Pray, convey me to Him whose cause I have served. Let 
me see the Saviour who died on the cross to redeem sin¬ 
ners. Give me something to repay me for all my labor. 

One venerable-looking brother, whom I had known on 
earth, approached me solemnly, and, taking my hand, said, 
Our life-teachings have been wrong. They have caused more 
mourning and shrinking from the approach of death than 
happiness, driving hundreds away by their asperity who 
would have been glad to gaze beyond the vail of eternity. 
I asked, Can it be possible that my whole life has been spent 
wrongly, that I lived an inharmonious life, that instead of 
doing God service, I have done evil toward my fellow- 
men ? 

My soul was so troubled and cast down, that after paus¬ 
ing awhile, I said to that brother, “What shall I do to be 
saved ? He said, When you shall see your errors, and be 


SPIRITUALISM. 


323 


willing to go down and redeem the wrong you have done 
in the hearts which are there, then, and not till then, will 
you begin your path of ascension, and by your labor blot 
out your own sins by assisting others to blot out theirs. 

And, my friends, as soon as I was made conscious of 
my error, I began my work. I gave up my narrow con¬ 
ceptions of the Deity. Groveling worm that I was, how 
little did I know of the majesty of God! I began earnestly 
and trustfully to cast away the chains that bound my soul. 
I began my labors. And, oh yes, it was a labor, indeed, 
sufficient to wash away my many sins, when I shall have 
washed away the errors from those minds whose ignorance 
was made darker by my errors, and who might now have 
been farther advanced but for my teachings. 

I am now ascending. I begin to see the beauties of the 
spirit-world, and the tears fill my eyes when I think what 
I might have been. 

Friends ! thank your God that you are free, and that you 
are on the road ahead, far in advance of many of the dwell¬ 
ers in the spirit-land. 




324 


SPIRITUALISM. 


Section Jforfg. 

Sunday, June 19 th, 1853. 

This evening, at Dr. Dexter’s, he and his wife alone of the circle being 
present, it was written: 

It will hardly correspond with your notions of spirit-feel¬ 
ing that we should feel disappointment. Perhaps this is 
not true in reference to any circumstance connected with 
earth, except when we know that those in whom we have 
more than a mere interest have not fulfilled our expecta¬ 
tions in their aspirations for truth and goodness ; but when 
our feelings are deeply concerned for the successful result 
of any duty which has been assigned us, and when w T e 
have labored for its accomplishment, and have drawn around 
us all the harmonies of action and sentiment, then it is that 
we feel disappointment. I feel this particularly to-night, 
as many spirits are here, and we contemplated to attempt 
the plans which I mentioned at a previous meeting. Any 
breaking in the harmony of a full circle always retards the 
character of the manifestation, and the subsequent circles 
are shorn of some of their proportions. Nothing should 
prevent the members of a circle being present at its meet¬ 
ings but sickness, or unavoidable occurrences which detain 
them. The addition which we proposed to the circle, we 
inferred would contribute to the freer display of a certain 
character of revelation, both from the individuals them¬ 
selves and their magnetic power. But if there is any ob¬ 
jection on their part to attend, or on the part of any other 
of the circle, they had better not become members. What 
we suggested was for the good of all, but we can not con¬ 
trol human feeling, therefore the harmony, the spiritual 


SPIRITUALISM. 


325 


harmony must not be disturbed. While I regret the ab¬ 
sence of so many of the members, I sincerely condole with 
the Judge for his continued illness, and can only say, that 
if he will strictly follow the Doctor’s directions he will cer¬ 
tainly recover. 

From where the mellow light is constantly shedding its 
mild rays over the whole landscape; where, too, the bril¬ 
liant tints of that gorgeous brightness which emanates from 
the spheres beyond illumines the blue space above with 
the sparkling radiance of a brightness greater than the sun ; 
where the gentle breeze wafts the fragrance of a perfume, 
richer far than the odors or spices of Eastern fable; where 
the balmy atmosphere clothes each object with a purity 
surpassing man’s comprehension; where each hill and 
valley is so beautifully laid out and fashioned in exact 
correspondence, that the whole landscape seems redolent 
in beauty of proportion and comparison; where spirits 
dwell and build their houses amid clustering bowers of 
roses, and under the shade of the spreading tree, near the 
bank of some murmuring waterfall, or deep secluded in the 
bosom of some lovely vale; where the carol of a thousand 
birds wakes up each echo to the clear tones of nature’s 
music, or fills the air with the glad notes of joyous incense; 
where grand and magnificent structures are erected, and 
temples fashioned in all the chaste proportions of true 
beauty; where, when the duties or labor of the time are 
over, thousands, aye, thousands upon thousands of glad and 
happy spirits float in this gorgeous and yet mellow light, 
or walk in these shady bowers, or mingle in liapp 3 r inter¬ 
course by the side of some gurgling fountain, whose spark¬ 
ling waters bathe a bank of flowers, or glide peacefully 
through a grassy plain; where every heart is earnest in its 
desires to know more and more of the true properties of 
that wondrous mind with which they are gifted; where 
every emotion is one of love, and every aspiration to make 
that love felt; where there are none of the strifes and cares 
of mortality, and none of the sacrifices of future happiness 


326 


SPIRITUALISM. 


for present pleasure or profit; where the soul stands out in 
its proper guise, and meets the response of thought for 
thought; where the God who made this vast creation, whose 
immensity man has not the power even to imagine, is wor¬ 
shiped by the works of his hands; and where the spirit 
communes with its Creator through its own manifestations, 
come I, and I need not say how great must be the motive, 
how earnest the desire, how heartfelt the wish, that the 
truths I teach may be felt and appreciated, and that the 
feeling which brings me to you may be met by a corre¬ 
spondence which shall insure your constant attendance, and 
an ever-increasing and never-ending good; and with emo¬ 
tions of love toward you, and hope, oh! how strong! that 
indeed I may have been the instrument of directing your 
minds from the errors of time to the everlasting truths of 
eternity, I greet you in God’s name, and cordially, with 
the spirits attending, bless you and all our friends who are 
absent. Sweedenborg. 

There is no more marked and natural impulse of the 
human heart than the earnest longing, the strong desire for 
some representation of the Power which it is taught to wor¬ 
ship. And it is a singular confirmation of the remark that 
I am about to make, that this desire is manifest in every 
race of man known to exist on the surface of your globe. 
Go where you will, among savage or civilized, this corre¬ 
sponding sympathy binds them together, as emanating from 
the same source. The savage has his idol, or sees in some 
stupendous mountain the dwelling-place of that Great 
Spirit whose authority he recognizes, and whose power he 
worships. The Christian or the civilized erects temples 
and fills them with images, or suspends in the niches or 
over its altars the pictures of the Christ, or the mother 
who bore him, or some of the many good men and women 
whom he has presumed to be God’s representative on earth. 
What, therefore, is this sentiment but the soul’s affinity 
with the source from which it sprang—its innate claim 


* 


SPIRITUALISM. 327 

of kindred with the God who breathed it into the body he 
fashioned from earth? 

It appears a plain demonstration, that were the soul a 
mere accident of creation, or if it had no intimate connec¬ 
tion with the Creator, this feeling would not be found a 
universal sentiment, exerting so great an influence on the 
minds, hearts, and acts of man. On the contrary, we 
should And no desire to penetrate into futurity, to gaze into 
the profound darkness which shuts out every thing beyond 
the grave. We should observe man without any distinct 
desires above the earth on which he lives, and a being de¬ 
void of any religious sentiment, whether from revelation 
or education. 

But God has no less wonderfully made man than he has 
naturally implanted the true desire of nature in that soul, 
which by right claims kindred with himself. And while 
this soul’s desire has been wrongly directed by the ad¬ 
mixture of creature worship with Creator adoration, God 
has placed all around us the evidences of himself, as the 
Power whom we should worship, the Being from whom 
wisdom, goodness, and love have emanated to both man and 
every other part of creation. 

Thus while this desire is a paramount feeling in every 
heart, and while it actuates all men alike, the very images 
of himself which have been placed before the searching 
eye of man, have been neglected for some mysterious rep¬ 
resentation of God, surrounded by attributes with which 
the natural mind has clothed him. 

Nature everywhere is God’s acknowledgment of himself, 
and is enough to satisfy the most earnest longing of all 
men, if it had not been perverted by the arts of man and 
the concerted plans to form a church on earth which 
should shadow to the world God as a spirit, but in reality 
personating God as a man. 

I have made these remarks in a desultory way, merely 
to show you that God’s works on earth are no less a re¬ 
sponse to the spirit’s desire than are his works in the 


# 


SPIRITUALISM. 


spheres. Nature claims that affinity as well as man, for 
God himself can only be seen through his works; and as 
we study ourselves and nature, we shall better appreciate 
what that nature is, and understand the high destiny to 
which it may attain by a life corresponding to the lessons 
which the most insignificant object of God’s handiwork 
teaches. 

Destiny of man ! What can that destiny be, when the soul 
realizes it is free of itself to advance, untrammeled by the 
dark abstractions of man’s dicta, or unretarded by the 
fables which he has devised to keep the mind in ignorance 
of truth, of love, and the universal application of nature’s 
laws to nature everywhere existing! Good-night. 

• SwEEDENBORG. 


Sufiflu Jfortu-(nu. 

Wednesday , June 22 d, 1853. 

This afternoon, while sitting in my parlor with Dr. Dexter, I had a 
call from a friend. The subject of conversation for more than an hour 
. was spiritual intercourse, and it seemed to be his object to impress on 
my mind the necessity of regarding with great disfavor, if not with ab¬ 
solute discredit, any communication that went to convey the idea that 
any one was singled out for any particular mission, or that I was re¬ 
ceiving any truths that everybody else did not receive. 

After he left, Dexter and I remained conversing on the subject. 

When the spirits began to commune with us, it was evident they had 
heard our conversation, for thus they wrote : 

If all minds were alike, and all men gifted with the same 
faculties and properties of intellect, there would be no dif¬ 
ficulty in propagating truth as it is, unshorn of all cliarac- 


» 



SPIRITUALISM. 


329 


teristics—plain, simple truth. Man is as susceptible of error 
as of truth, and it is only those minds which seem intuitively 
to comprehend its nature that are ready to receive truth 
under whatever form it may assume. There are men who 
contest truth, even when convinced of its reality or neces¬ 
sity. It is to such minds that we are to teach, not the higher 
manifestations, but the simpler forms; that if indeed they 
reject, the influence it may have shall not comprehend all 
that is important for man to know. Then what is to be 
done when all demonstration may be perverted by one, re¬ 
jected by another, and denied and reviled by many? Is 
there not in the truth itself a power sufficient to overcome 
all opposition, all perversion, and accomplish its design and 
purpose of itself? Can that which so essentially concerns 
man, as the knowledge of what is right, be diverted, be made 
to produce evil instead of good ? Shall those laws which 
indeed are from God, and when properly and wisely under¬ 
stood answer the intent for which they were instituted, be 
forced by man to the injury of his race ? Alas! it is so. 
Alas! that this should be the great obstacle to man’s pro¬ 
gress on earth, and, in fact, is an all-powerful cause of his 
lingering by the wayside even in these spheres. What do 
I say, that truth itself is made a means of evil ? Yes, and 
the history of man from the earliest period until the present 
time corroborates this statement. Look at every nation of 
which we have any knowledge, that has made its mark on 
the passage of time, and you will agree with me that my 
remark is just. That there has been no settled belief on 
what has been revealed as true does not in the least alter 
the truth itself. From the beginning until the present time 
the eternal manifestation has been the same yesterday, now, 
and forever! What has been truth to the Egyptians is no 
less truth to the Romans ; and the divine emanation has 
lost none of its purity, its godlike attributes, even though 
that truth is altered or denied by the mass of men at the 
present day. In your earth, light is from one source, and 
your philosophers have invented means by which they have 


\ 


SPIRITUALISM. 


330 


divided it into what they call its several properties or colors. 
So with truth. Man’s ingenuity has succeeded in giving it 
so many forms, that it has lost its distinguishing quality, 
and under the aspect they exhibit it in, it has little or no 
correspondence with the original idea. What, then, shall 
be done ? How convince your minds that what we teach 
is true ? How show you that you are not perverting the 
form of truth, and are not in your designs giving to the 
world that which bears no resemblance to the original, and 
which may generate evil instead of good ? How know you 
that we have not pandered to those latent passions of your 
heart, that in their free exercise you may conserve the in¬ 
jury of your race, instead of the good which you believe 
to be your desire ? Let us see. On retroviewing the his¬ 
tory of man, we are struck with one prominent feature 
which that history presents. Though it may be masked by 
the peculiarities or eccentricities of his tribe or nation, we 
still find this characteristic to obtain, whether to the indi¬ 
vidual or to the race itself. Thus the Romans forced all 
men to become Romans, or at least to feel the omnipotency 
of their power as a nation; and neither were they satisfied 
until they had incorporated into their government even the 
most distant countries, or forced them to pay tribute to their 
treasury, or to acknowledge the supremacy of their laws. 
It was so with the earlier nations; and from thence until 
the present day it has been a struggle with the powers of 
earth to embrace under their own rule as many of the 
weaker nations as it was possible, in order to exercise an 
authority which should distinguish their possessions as be¬ 
longing to or incorporated with their home government. 

This feeling is not more a feature of general national con¬ 
cern than it is of sect or denomination, whether it regards 
administration of laws or the dissemination of faith, the 
advancement of good or the exercise of ambition, of cu¬ 
pidity, or evil of any kind. There has not existed on this 
earth a sect, a persuasion, an association, or a church but 
has exhibited this marked, this almig-hty desire to persuade 


331 


SPIRITUALISM. 


all men that they were right—to show by indubitable 
authority that to them, as a sect, the truth was given, and 
that no one could be saved unless he conformed to the re¬ 
quirements of their faith. 

And the desire to make proselytes has not been limited 
to a fair and impartial exhibition of their claims, but they 
have forced their belief by the sword, the cannon, the tor¬ 
ture, and the faggot. Can it be that the truth needs sup¬ 
port from the unlicensed bigotry and passions of men! 
From the teachings of Aristotle to the protestations of 
Luther, aye, from the church of St. Peter to the log meet¬ 
ing-house of some Methodist preacher—in all ages, by all 
men, by saint, by savage, or divine'—the whole history of 
man teems with evidences of the correctness of my sayings. 
And how is this? I have already answered, that man, be¬ 
lieving from the evidences he recognizes, insists that he 
alone is in possession of truth, and that others must believe 
as he dictates. 

My friends, has this been the method I have pursued in 
my instructions? Have I, or has Sweedenborg, insisted 
that you should believe what we have taught to be alone 
the truth ? Have we raised your view heavenward, that 
the light thereof should till you with pride or excite your 
vanity ? Does, indeed, what we profess to have taught you 
as truth develop in you a desire to build up a name and 
fame as individuals ? Have we taught you that the God 
you love regards you as progressing toward his purity when 
actuated by the passions which retard your progress, such 
as pride, vanity, or ambition ? To what end have we de- 
sir ed that any should be forward in the cause of truth ? By 
any peculiar doctrines they were to inculcate, other than 
that man, influenced by circumstances surrounding him, 
\vas to work out his own salvation by denial, by self-sacri¬ 
fice, by endurance, by persistent perseverance ? Were they 
to be thus forward from the vain title of leader? Could 
it satisfy them that man should recognize them as such, 
when, indeed, their hearts were filled with all the passions 



332 


SPIRITUALISM. 


of tlie man, instead of the attributes of a progressive 
spirit ? 

It is not to be told you at this time that there is as yet 
no common ground for spiritualists to meet upon. And 
why ? Because all desire to impress the mind that they 
are the favored recipients of spirit-truth. And what will 
time say to this ? 

What will time say to this ? What will it say to you 
who are borne along by its resistless tide ? 

It will say to you, Man, the truths you avow are the 
seeds of discord to thousands of your fellow-men. The 
assurances you have given to the world are firebrands 
which have burned up the faith of a nation. A nation! 
verily the world! And yet, though your names will be in 
every man’s mouth, how know you that the revilings, the 
epithets, the curses that will be uttered, will not make 
your souls tremble and your courage falter? Have you 
vanity ? * Let it run riot now, for the time will come when 
even that vanity will not afford you consolation. Have 
you ambition ? Let it soar in its wildest graspings, for the 
time is not far distant when the truth alone will hardly 
afford light to the dark way before you. 

Be sure that in the integrity of your own single-hearted¬ 
ness, in your sole interest for the good of man, will rest 
your hope when there shall be clouds and darkness. 

How let vanity exert her sway and ambition her power; 
let the mind build up visions of glory and of renown ; but 
before you both there is but one object—the progressive 
development of your own souls; for without that you will 
be but stumbling-blocks in the way of truth—an eyesore in 
the path of holiness. Bacon. 

Then it was added : 

To-morrow afternoon or evening I will give you an idea 
ot what I mean in what I have written to-night. I have 
long wished to say to you what is before you, and while the 
subject naturally drew out of me the dark side of the pic- 


SPIRITUALISM. 


333 


ture, justice requires that we should also truthfully picture 
the happiness, pleasure, and profit that will also result from 
your action. 

Some inquiries were made as to our book, and how we should publish 
it, and it was said : 

At the circle to-morrow night, when all are present, we 
will give you our wishes, and we hope they will be con¬ 
sidered and acquiesced in without the least ill-feeling pos¬ 
sible—all in love, and for the cause you advocate. 



Sutton Jfortg-tfoo. 

Thursday , June 23 d, 1853. 

The circle met this evening at Dr. Dexter’s. All were present. 

When the Doctor’s hand became affected, he wrote as follows : 

By permission I am allowed to continue my remarks for 
a short time from last night, in order that I may finish the 
subject which I then commenced. It is suggested that the 
circle should, while the Doctor is writing, place themselves 
in such positions as will afford them most ease. The circle 
may talk, and other exhibitions may be made, and no dis¬ 
turbance to the Doctor will take place. As this is my first 
formal appearance before all our circle, may I say that 
with no common feeling do I meet you, with no ordinary 
emotions of love, of joy, and of hope do I come before you, 
and I trust that your own hearts will respond to mine, and 
the many, very many spirits who are present, till all our 
souls, like one spirit, shall unite in the harmonies of truth, 
love, and the earnest desire to progress. Bacon. 



33 d 


SPIRITUALISM. 


During the greater part of the residue of the communication from 
Lord Bacon. Mrs. S. was influenced by the spirits, and spoke to different 
ones in the circle. It was not material to record any thing said. In the 
mean time the communication went on as follows through Dr. Dexter : 


"When to the world has been given any idea predicated 
on the notion of God’s connection with man, it has always 

%j 

been that it has assumed the form which certain minds have 
clothed it in. All religion which recognizes God as the 
author of all things, has also had grafted upon it the char¬ 
acteristics of man’s own identity. And in view of this fact, 
it has been that some great mind has given the forms and 
ceremonies of the new faith, and has directed and contrived 
all that were said to be necessary, and elicited from the 
world a belief corresponding to the greatness of the icjea 
avowed. I do not think I have made n^self plain. But 
this is my meaning: In proportion to the power and ability 
of the leaders of any new idea has man been led to believe. 
For this purpose it has not alone been necessary that learned 
men should first receive, and then teach, but that the prop¬ 
erties of earnest desire, firmness, courage, love, and an 
undying faith should be the* characteristics of the mind, 
whether it be learned or ignorant. 


There is in man’s moral organization an ability to believe, 
whether it be truth or whether it be error. And this pro¬ 
pensity has been so often incited that it has now become 
proverbial, that the greater the error the more earnest the 
faith. You will now understand why I have made these 
remarks. In giving to the world a systematic statement of 
the truths of spirit-intercourse, it becomes a matter to us 
of much concern that the means through which our teach¬ 
ings are given shall possess all those qualities which will 
impress the world with the truth of those teachings, and at 
the same time in themselves manifest the ability to endure, 
to persist, to forbear, and also to love, to desire, that all 
men might come and see, judge for themselves, and examine 
and believe. 

While man is ready to believe the most monstrous ab- 


SPIRITUALISM. 


335 


surdity simulating truth, he is also ready to deny, to com¬ 
bat, anathematize any doctrine which conflicts with his own 
notions of God, and his manifestations. Singular as it is, 
it is no less true, that while man is ever ready to receive 
any thing new, he is also just as ready to reject any new 
idea, especially on religious subjects, that subverts the faith 
of his fathers, even if he himself doubts the evidence on 
which that faith is founded. 

How remarkable a feature is this in his mental construc¬ 
tion ! And while it lays him open to all kinds of deception, 
and subjects him to influences which degrade him spiritu¬ 
ally and mentally, it at the same time gives him a fierce¬ 
ness which degenerates into persecution, and renders him 
a fanatic instead of a reasoner. Important, therefore, it is, 
that men selected for the high purpose of becoming our 
agents in this work of moral regeneration, should be with¬ 
out guile in their own hearts—like little children—and yet 
firm as a rock, unflinching at the revilings, the reproaches, 
and the censures they may meet with in prosecuting the 
work in which they are engaged. 

The moral effect of a good name is indeed great, but the 
moral effect of proper action is incalculable. The world will 
not look upon the avowed teachers in this cause with the 
same feeling with which they regard any individual who 
teaches them a new version of what they already know, or 
gives them a new reading of some texts of the Bible. While 
it will examine all he might say or discuss, the possibility 
or probability of its truth, they will meet you as men who 
are digging up the very foundations of their early faith, 
they will not consent to discuss—their first action will be to 
deny, from denial proceed to censure, from censure to re¬ 
proach, from reproach to denunciation, and from denuncia¬ 
tion to a concerted attempt to destroy both yourselves and 
the doctrines you teach. 

But there is one sublime thought connected with this 
subject, and that is, that truth will live under all circum¬ 
stances, and it will also impart the life-principle to all con- 


336 


SPIRITUALISM. 


V 


ditions and exigencies, to every man that lives, and may 
live, on this earth—and even will its effects be appreciable 
in this sphere by every spirit whose aim is progression. 

It is this grand thought which will afford you a pleasure 
unspeakable when you shall have positive and actual proof 
that it is true. 

To know that a simple word of truth uttered with the 
purpose of benefiting man shall not only absolutely bene¬ 
fit him presently, but that benefit shall extend from earth 
even to the spheres, vibrating in the hearts of good spirits 
there existing—a connecting link, indeed, between earth and 
heaven—is fraught with a pleasure so ecstatic, that in its 
comprehension we have a foretaste of the joys of all good 
and progressing spirits. This, while it gives you a basis of 
happiness which the world can not take away, opens the 
door to many others which will strengthen you and nerve 
you to greater efforts and more determined action. 

You will gather around you all the inquiring minds of 
the age, a phalanx of thought, seeking, from the evidence 
which nature everywhere advances, the pathway to heaven. 
You will associate with these good men, men of purity, 
spiritual minds, who have eschewed the grossness of their 
material natures, and live on earth the first probation of the 
spheres. 

You will with them bring around you men whose minds, 
rejecting all the ambiguous doctrines taught as of God, are 
desirous of learning what the truth is. Unsettled on any 
point, they will ardently embrace spirit-truths as the very 
faith their spirits yearn after—the very food which will 
satisfy their spirit-longings. 

And there will cluster around you men of all classes and 
denominations, whose minds, agitated by the conflicting 
sophistries of church and priest, are wandering about, led 
by the denunciations from the pulpit or forced by the fear 
of eternal perdition. Above all, you will gather into your 
circle men who deny God, men whose hearts, hardened by 
the many doctrines taught by ministers professing to be 


SPIRITUALISM. 


337 


the humble followers of Christ, have found no light to 
heaven from their vessels of truth; infidels, whose souls, 
shut up in their gross coverings, see no escape from an 
eternal grave. To these you will come like sleep to the 
tired man—like the gentle murmur of music to the troubled 
heart—like health to the sick—like reason to the insane. 
You will return a soul to God. 

You will feel in the elevation of your own souls that 
your birthright is eternity, and that your strength is the 
power of the truth you teach. Men will seek you, will 
bring their tribute to your feet; the wise and good, the rich 
and great, the noble and the clown, the sick and the needy, 
all will come to you, bringing their offerings of love, of 
affection, of reverence, of abiding confidence. The earth 
will send forth her thousand beauties to charm and to per¬ 
petuate the desire for still more; the heavens will send its 
coruscations of glorious light to illumine every feeling of 
your minds. Man shall, with one consent, bow to your 
teachings, as the truth indeed of God, and to you, as the 
chosen instruments of disseminating that truth. And when 
at last, worn out with service, you shall yield up life, your 
memories will be the star which shall guide the world to 
the portals of that heaven in which your spirits are crowned 
with eternal glory. Will that recompense you for earthly 
trials ? • Bacon. 

After he had concluded, Mr. Warren expressed a wish that we might 
hear something from Sweedenborg. 

When it was written: 

My friends, in the teachings of Bacon you will have food 
for many days’ thought. Will you, while my spirit, and 
the many, many spirits who are with you, are responding 
to the questions, aspirations of your own desires, permit 
me to defer what I have to say till our next meeting, and 
allow us to impress, for a few minutes, the Judge and 
^[ rs . s ? In love, Sweedenborg. 

22 


338 


SPIRITUALISM. 


I then became impressed with the following vision, which I related as 
I went along, and it was taken down by the Doctor as I spoke: 

VISION. 

I am now taken to the same scene in which I was on two 
former occasions, and I ascend rapidly the path which winds 
around and up the mountain. I am now detained a mo¬ 
ment at the spot where I beheld the scenery which I wit¬ 
nessed in Central America, and evidently for the purpose 
of showing me how rapidly its rough and volcanic features 
are smoothing down into lines of beauty, and its light is 
assuming that soft and grateful pink-like purple hue which 
I saw over the rest of the scene, and which is stealing fast 
over this part too, though as yet it is more dim and misty. 
I pass on to the top of the mountain, above the clouds which 
surround its summit, and I observe that though those clouds 
hide from my view the earthly scene wdiich I have left, yet 
I am able, whenever I desire to behold it, to penetrate them 
at a glance, and see it quite distinctly. 

Now t standing on the very summit of this mountain, I 
pause and look around. Before and below me in the deep- 
blue expanse, I see the countless worlds which I saw^ be¬ 
fore, revolving in their orbits, presenting the same clear, 
silver-like balls of light which I saw* before. Now having* 
more leisure and composure, I observe the scene more dis¬ 
tinctly, and my attention is drawn to the far distance, that 
I may observe that there are countless worlds rolling in the 
immensity of space, far beyond what my eye can see or 
even my imagination conceive. Immediately above me, 
floating on the pure air, are many radiant spirits, wdio wel¬ 
come me with smiles of joy. I look for the throne I saw 
before, its occupant and attendants, but I see them not. 
The spirits around me bid me pause awhile, they will soon 
come for me. At length I see in the distance a confused 
mass ot spiiits, hut nothing distinctly. At length they 
approach me. It is the same throne I saw beforehand the 
same bright spirit sitting on it. But before him, at his feet, 


SPIRITUALISM. 


339 


is a closed box, shaped like the Ark of the Covenant in the 
Jewish ritual, but without its cherubim. At a signal from 
him it is opened, and from it is taken a spirit-garment like 
those which clothe the spirits around me. The}^ tell me 
it is for me. They approach me as I yet stand on the 
mountain, and envelop me in it. The instant they do so 
I am lifted from the ground, and mingle with the spirits 
who are floating around me. Now I notice more particu¬ 
larly the singular light which surrounds the throne. It is 
a golden and silver light, each quite distinct, yet blended 
and mingled together. It is inexpressibly soft and beauti¬ 
ful. Behind the throne, a background, as it were, to the 
picture, is a screen of blue, like that of a clear, cold winter 
morning in our latitude. Now the throne and its attend¬ 
ants recede back to its former position. I go with it. It 
arrives at the foot of the path which leads to that temple 
above, which I observe that many are ascending. They 
pause on their way and notice my approach. They seem 
to be expecting me, as if they were going up there to meet 
me ; and whereas I was only a spectator before, now I learn 
I am to be an actor there. Now I am at the entrance to 
the temple. I know not how I have ascended. I only 
know that I am there. It is filled in all its parts, its gal¬ 
leries, and in the air overhead. As I approach, attended 
by a small number of spirits, my advent causes a bustle, 
and a passage is opened for me amid the crowd, and I pass 
in, and stand among those in the area. I see the same 
spirit presiding on the platform before me, and I now 
notice, what I did not before, on the cornice over the re¬ 
cess on which the platform is, an inscription on a white 
ground, in letters of blue and gold, these words, Love, Wis¬ 
dom, Truth. The letters seem to have life in them. There 
is a flickering, tremulous motion to them, as if formed of 
numerous diminutive spirits. 

Now the presiding spirit speaks, not, indeed, in audible 
words, but in thoughts which I and all that vast assemblage 
readily perceive These are his words : 


340 


SPIRITUALISM. 


“ I am that I am. Pervading all space, in every particle 
of matter, from its merest atom to the soul that lives forever, 
in the universe of worlds that roll far beyond where the 
human imagination can reach, the spirit of God exists. He 
has spoken into being this immensity of w T orlds. At His 
command laws were instituted that govern them, and 
through His ministering spirits those laws are executed. 
Vast as eternity, limitless as space, omnipotent over all 
created things, all-wise to design, all-powerful to achieve, 
God was, and is, and ever shall be. How miserable the 
conception that limits Him to place ! How awful the error 
that clothes Him with the attributes of weak and unpro¬ 
gressing man! Oh! how wild the thought that He can 
delight in vengeance ! Love is His very existence, and it is 
as vast, as eternal, and immutable as is His very nature.” 

While he was saying this, the sides of the temple opened 
and exposed to my view the inconceivable vastness of cre¬ 
ation, as if to impress me fully with the thoughts connected 
with the teaching. 

Then he added: 

“ God is the very spirit of life in every thing; and it is 
eternally at work sublimating and progressing every par¬ 
ticle of matter, from the rudest form to its ultimate end, the 
immortal spirit of man.” 

Thus far my attention seemed to be directed to the right 
side of the temple. Now it is turned to the left. And 
there, in one part of it, I see that it is colored with light of 
a claret hue. Prom where I stand I see it is a room in 
the second story of the temple, in which are a number of 
persons all of the same hue, apparently at work. It is 
approached from the level on which I stand by winding 
stairs, up and down which people are constantly passing. 
I enter the room, and there find many persons of both 
sexes engaged apparently in making garments. There 
are tables and work-benches around the room. On some 
of them people are seated at work. At others, they are 
standing at work. Some are cutting out garments, some 


SPIRITUALISM. 


341 


making them, some folding them; and there are shelves 
on which are piled the cloth and the finished garments. 
The room is presided over by a tall man of middle age, 
who recognizes me as one whom I had known on earth. I 
can not remember who he was, and there seems to be 
in him a feeling of mortification at my having found him 
at this employment. All the people in the room are 
clothed in the garb of earth, and the clothes they are 
making are of the dark lines of earth. The wdiole scene 
is unpleasant to me, and a number of persons whom I 
had known and disliked on earth are recalled to mv recol- 
lection. One of them seems to stand close by my side, 
with a revengeful feeling in him. A somber feeling seems 
to pervade them all, and it reminds me of a work-shop in 
the State Prison. I turn to leave it, arid discover that there 
is a whole range of work-shops similarly occupied, extend¬ 
ing far down in the distance, each two or three steps 
below the other, but all visible from where I stand. The 
wdiole is so like an earthly scene, that I can hardly tell 
whether it is a spiritual impression, or my own memory re¬ 
calling the past. Pray let me inquire of the spirits, through 
the Doctor, how r this is, and if I am right? 

It v r as answered : u The spirits find it hard to impress you. 
It is late, and the circle is rather tired. Yet a few moments.'’ 

I then resumed my observation, and said: 

I see now what this is. These are apartments appropri¬ 
ated to the spirits of the sphere below r , who have begun to 
progress, but are not yet in a condition to blend with those 
of the higher spheres. The shops represent the toil in which 
they are engaged for the common good, and there does not 
seem to be much difference from an earthly scene. 

Now as I am leaving the shops, and passing out on to the 
gallery, what an interesting sight is before me! It is the 
body of an old man, with long, white beard and hair, and 
a benevolent countenance, lying on the floor of the gallery. 
He seems to be partly asleep, or, rather, only partly con¬ 
scious. He is enshrouded in his grave-clothes, and is at- 


342 


SPIRITUAL!SM. 


tended by two bright and loving spirits. One of them is 
kneeling on one knee, supporting his head in his lap. The 
other is kneeling at his other side, clasping one of his hands, 
and waiting for him to arouse to a state of consciousness. 
They are his grandchildren ; and, as he opens his eyes with 
increasing consciousness, one of them, who died when he 
was a child, reduces himself from his full-grown stature to 
that of a child, that he may be recognized. He was a good 
man, and they have brought him directly through the lower 
spheres here to be clad in his spiritual garments. As he 
recognizes them, they welcome him with countenances full 
of love and affection, and his response is very marked. 

Thus I leave them, and pass rapidly out of the temple, 
and down to the spirit sitting on the throne, where I am 
divested of my spiritual garments, with the admonition, 
“These are not yet yours, but ready for you when next 
you comeand so I pass down the mountain, and back to 
earth again. 


Sttiititt Jfortg-ljjm. 

Sunday , June 2 6 th, 1853. 

This evening, at Dr. Dexter’s, the circle met, and it was written: 

As it may be some time before the whole circle will meet 
together again, will it not be profitable for us to reflect 
upon our own motives and action, and especially apply the 
admonitions uttered by the spirits’ teaching to our own 
hearts ? Self-examination is one of the most important 
duties connected with the spiritual life of man. We de¬ 
sire to know ourselves, and we make ourselves acquainted 
with the feelings, passions, and inclinations of our minds, 



SPIRITUALISM. 


343 


and the use which we have made of all our abilities and 
opportunities. Thus we are led to question whether indeed 
we love one another, whether we love that God to whom 
we are to look as the origin of our own souls and the 
source of all good ; and reflect upon our conduct toward 
man generally, and the friends by whom we are surround¬ 
ed, and determine if indeed our hearts soar upward be¬ 
yond the earth, and if the desire to progress in life is strong 
enough to enable us to overcome evil with good; whether 
we deceive ourselves, and if indeed we deceive others. 

Candidly, therefore, let us ask ourselves what good we 
have accomplished, what evil have we rooted up, what 
happiness have we conferred on others 1 Have we caused 
pain, have we knowingly violated friendship, and have we 
obeyed those moral and physical laws of God which we 
profess to admire, and by which we avow we are governed ? 

Ho life answers its intents that fails sternly to battle 
with itself, and daringly seeks, by the force of its own ele¬ 
vated desire, to lay up treasures in heaven. Come, then, 
let your hearts mingle together, and let the union be love 
and the desire to perpetuate that love till its power shall 
be felt and its influence recognized by the world as the ef¬ 
fect of spirit-communion with spirit—till, in the conscious 
strength oflove without guile, you are ready today down the 
body when its duties are over, and yield up your souls to 
God who gave them to you. Let us pray in spirit that vir¬ 
tue and grace—the true virtue of an enlightened soul, the 
grace which shall enable us to withstand our besetting 
temptations—may be our portion .here and our characteris¬ 
tic in the spheres. 

Our friends are with us, and they sincerely greet you, 
and with one desire point you upward and bless you. 

SwEEDENBORG. 

During the absence of some of the circle the meetings 
should not be interrupted. The necessity of this injunction 
will be easily understood. Heither am I willing that the 


344 


SPIRITUALISM. 


time should be altered, as all arrangements are made to 
meet with you on these evenings. And I again suggest 
that your feelings, your views, and your desires (without 
discussion) should be interchanged during the sitting ; thus 
you will understand each other, and may be the means of 
doing much good. 

It may not be fully appreciated by you what is the effect 
of a pure desire to progress in goodness. A few words 
will not be lost if uttered now. The mind is developed 
by the causes which impress it. A child surrounded by 
evil impulses is impressed with that evil, and acts in ac¬ 
cordance with the ideas the cause generates. It is not 
alone that the effect is perceptible on earth, and of that 
you can judge, but the idea is so connected with his rela¬ 
tionship in our world, that even here the effect is manifest 
in its perceptible influence on the lives and character of 
spirits themselves. 

Could you understand the omnipotency of thought, 

the thousand ramifications bv which it is associated with 

«/ 

spiritual and material action, the many links by which it 
is bound to mind, penetrating even the immense number 
of worlds scattered through space, and laying under trib¬ 
ute to its demands spirits existing in those bright worlds 
—whose existence you believe but can not conceive—you 
■would shudder at expressing a thought that was based 
upon any impression but that which would conduce to the 
demonstration of virtue or good. Thought, uttered thought, 
is the tangible evidence of spirit—it is spirit speaking— 
and though it is derived from the influence of objects scat¬ 
tered through the world, it is no less the expression of the 
spirit-understanding. All spirits are from one source; 
they are therefore but emanations of the same principle 
of which God is the whole; to think, then, wrongly, is to 
reflect back through the spheres the baleful influence of 
that thought, and to implicate perhaps the whole spirit- 
world in its effects. Can you, then, realize the reciprocal 
connection between the spheres and earth and the earth 


SPIRITUALISM. 


345 


and the spheres; that to us the thoughts of man, and the 
acts which are the result, may retard or assist our pro¬ 
gress ; that you may thrust upon us the influence of error 
and evil, or you may impart to us an impetus which will 
aid us to rise ? or that we, by the force of that reciprocal 
action, may darken your hearts and cloud your spirits with 
mistrust and absolute wickedness ? 

Thus, then, it is not alone that in your strife to overcome 
evil you shed the bright light of your earthly progress on 
our pathway too, but in your strong aspirations to cast off 
evil, to purify your souls, to indeed overcome evil with 
good, you extend by your spirit-bond the good you have 
derived to us your spirit-brothers here. 

Judge, then, how a noble, a good, a truly elevated thought 
travels through earth and sphere ! Like the almighty es¬ 
sence, of which it is a consociate particle, it pervades mind 
wherever mind exists, and being good, it develops good 
in every mind that thinks. Starting either from earth or 
spheres it vibrates in the extremest bound of creation, and 
elicits a response which sheds its benign influence on spirit, 
be it good or be it evil; and wandering from sphere to 
sphere, trembling in one soul as a light dimly burning, or 
in another flashing as a glorious star, or beaming as the sun, 
or mildly as the moon, it leaves its trace a path of good¬ 
ness, and is received at last by that Spirit whose thought 
is universal love forever. Sweedenborg. 

Now let us retire ; but remember, wherever you are we 
shall be with you ; and oh ! do not forget what has been 
said—do not forget yourselves, do not forget each other; 
and when we meet again may your reflections be a source 
of joy, which shall generate joy in every heart. Good¬ 
night. 


346 


SPIRITUALISM. 



uficrit Jfortg-fflur. 


Monday , June 27 th ) 1853. 

At my library, the Doctor and I alone present, it was written : 

How many of the emotions of the mind do we find it 
impossible to analyze ! The various properties character¬ 
izing certain feelings are often attributed to other than 
the right sentiments, and thus impress us with conclusions 
sometimes unjust, and more often erroneous. While the 
mind delights in those associations which afford pleasure 
within itself, it derives no small satisfaction in imparting 
that property of conferring happiness on those whose sym¬ 
pathies correspond with our own. This condition of life 
is, indeed, one of true elevation. To possess the power of 
drafting from our own thoughts those which can be appre¬ 
ciated by others, and which, too, raise other minds far 
above the ordinary plane of common action, to a corre¬ 
spondence with thoughts approximating to a spiritual life 
divested of material combination; to aid by our own 
efforts the developing mind—take, as under our own wing, 
the incipient thought, give it shape, and form, and carry it 
with ourselves far away into regions where the mind has 
never traversed; to unfold to sense the beauties of spirit, 
and to identify all mental action with the thought of spirit 
in its search after truth, is indeed pleasure. 

To develop mind, to generate thoughts where no thought 
existed before, and to give a freshness and vigor to the 
mind’s requirements which add to its strength, while at the 
same time they shape it into beauty—can you not, then, 
realize that you have done good? Do you not feel dhat 
you are, although unconsciously, commencing the work of 
your mission ? 


SPIRITUALISM. 


347 


Yes, my friend, when tired and weary, when your body 
shall flag, and your mind stagger under the labor before it; 
then, then shall the fact that you have given to mind one 
new aspiration after truth, one desire to progress, give you 
rest both to body and mind, and this will be the test of 
your success, for in this will you know that vou have con¬ 
quered ignorance. Bacon. 

Early in the evening, I had been telling the Doctor of an interview I 

had had with-, and that I had found her mind so changed, so 

many new thoughts awakened, and, I now asked, if these remarks 
alluded to that ? 

It was answered: 

It matters not, whether from affection to you, or from a 
desire to arrive at truth, that the mind is excited to act. 
If you have created this desire in your friend, will the good 
that has been done be lost? Have you not opened the 
gates of the spheres for her entrance, and will they be shut 
against her claim ? Ho—good is truth, and truth is good¬ 
ness ; therefore the spark that has emanated from your 
mind will light up a desire in hers, which will never go 
out until it has burnt up all the errors that a life of the 
world has created. 

Thus have you the application, and it is true; for if I 
can understand your mind—and I am told by one who 
watches you that I am correct, that your feelings have been 
pure, and your pleasure has been pure—your reward will be 
the satisfaction of leading a mind bound to earth to seek 
for its happiness in heaven. 



348 


SPIRITUALISM. 



Sution Jfortg-fftrt. 

Thursday , June 30 th y 1853. 

The circle met this evening at Dr. Dexter’s. Except a brief vision to 
me, which, being personal, I do not record, the communications were all 
through Mrs. S. All of them also were personal except one, which was 
in the following words : 

I see a great city in the distance ; a great, busy place. I 
see one man coming from that city. He looks old, yet is 
tall and erect, and his hair is gray. Under his arm he has 
a roll of paper. lie is coming on some important business 
connected with this place. Some have gone out to meet 
him. To them he is unrolling his papers, and spreading 
them out before them. They have found something new 
there, and look incredulous. They shake their heads and 
turn away, yet their attention is arrested. They crowd up 
and look at the papers. They read them, pass an opinion 
upon them, and turn away. He has shown them what 
they are, and now his part is done. He therefore turns 
back to that city, but he leaves the papers behind him. 
With his back toward me he walks slowly along, in deep 
meditation, and with his arms folded. He is alone, and no 
one notices him. They are too earnestly engaged looking 
at his papers. How a great crowd has assembled around 
them, and it is very much excited by something wonderful 
they have found in them. 

How they are passing them over their heads to their lead¬ 
ers, and spreading them before them, and asking their 
opinion. It they receive them favorably, the crowd are 
willing to, but they want their sentiments first. I see some 
old men, with spectacles on, who are examining them. 


SPIRITUALISM 


349 


They go together in the corner of a large room, and pore 
over them. Some gather in groups and discuss them ; some 
turn away impatiently, and walk up and down, gravely 
considering them. 

Now I see some of the priests come up to examine them. 
One of them has found something objectionable. lie de¬ 
claims against it as unlawful. He says it will ruin the 
people; it will not do to let the people get hold of such 
doctrines. He is very much excited. 

But another one of them is examining them all over very 
quietly. He has found something beautiful, and points it 
out to those standing near him. He says, That is a beautiful 
idea. It has never occurred to him before, and it is worth 
examining more closely. 

Now one of the priests is approaching, so puffed up with 
pride and self-conceit he won’t look at the papers, but turns 
away with a sneer. 

Now some learned men are examining them. They say, 
Show us the philosophy of this thing, give us the laws 
which govern it, let us know the science of it. 

Now they have all got into a wrangle about it; they dis¬ 
pute, and all talk together. 

The crowd who first received it seem to have dropped it, 
and it is among the educated classes. They disagree about 
it; some of them want to keep it among themselves, while 
the crowd are waiting their opinion, and as soon as it is 
given they will consent, with some exceptions. 

Now the papers begin to look large. How they are 
spread out, and carried round, and commented on. Al¬ 
most every one has a leaf or a copy. And spirits are stand¬ 
ing by their side while they are reading them, though they 
can not see them. 

There is very great excitement among the intellectual 
classes. They have all got hold of them. 

And now approaches again the man who brought the 
papers. Crowds of people are going to him. They think 
he must know all about it. Some are inquiring of him, 


350 


SPIRITUALISM. 


some are abusing him, calling liim all sorts of names. 
Some shake hands with him, and yet are afraid people 
shall see them do so. But they seem to think so much of 
him. Yet he wears the same calm expression of counte¬ 
nance to all. He tells them there are the papers, just as 
they were given to him, and it is not his fault if they differ 
from their opinions. They must judge for themselves. 

I see one man approaching him, who is very dark and 
repelling. He threatens him. He would annihilate him 
if he could, he talks so bitterly. Yet he sits calmly midst 
it all. Close by him stands a majestic spirit, who sustains 
and strengthens him. That causes him to look so firm. 
He loses none of his dignity or self-respect by any thing 
that dark one has said. He is neither awed nor overcome, 
but is sorrowful. I see the tear glisten in his eye, as he 
turns hopeless away. 

That dark man is surrounded by a gloomy cloud. He 
has two or three others with him. He stands up higher 
than they; but they all feel the chilling influence of that 
dark cloud, but not with such force and fury as it works 
on him. 

What a storm is raging around him who brought the 
papers! There is such a dust and confusion around him 
that I can hardly see him. But he is not forsaken. There 
is something bright and shining right over him. The storm 
will not hurt him. He has six or seven people near him. 
How bad they feel! They are crying, and I see him no 
more, while the storm rages with more violence than ever. 

But ah ! now I see him again. There he is, right in the 
light! The storm has passed away, and he looks happy and 
pleased. He seems strong and young. Just see how beau¬ 
tiful every thing is since the storm has gone! how many 
green and beautiful things spring up all around him! The 
air is clear and balmy. A great many old things have tum¬ 
bled into ruins, and every thing has a renewed and youth¬ 
ful look. Those who were near him now look so rejoiced. 
The storm has damaged them some, too, but it has done 




SPIRITUALISM. 


351 


them good. Their countenances look clearer and better. 
He has gone through a great deal, hut he has become purer, 
and looks like an infant. He is so spiritual. He is the 
image of a good man : serene, joyful, and happy. He was 
suffering in a good cause, and see what good has come of it. 

Now all that excited crowd trouble him no more. He 
looks so beautiful, fresh, and new. The sun shines so 
brightly over him, and the birds sing so cheerfully around 
him., 

And now he passes from my sight, in a cloud of glowing 
light. And so, dear friends, good-night. 


Sbdbtt Jfortg-sh. 

Sunday , July 3 d, 1853. 

Dr. and Mrs. Dexter and Mr. Warren present. 

Dr. Dexter was influenced to write as follows: 

I am glad to meet you again, my friends, for many rea¬ 
sons. 1 am happy to see all my original circle together; 
for with spirits, as with men, we form friendships which are 
indeed based on the true affections of the soul. And when 
we have striven for a long time to open to the mind the 
beauties and truths of our connection, without success the 
intimacy begets a deep feeling of interest, especially where 
we finally accomplish the design of our labor. Thus with 
you; for a long tijne I toiled with the Doctor, and I have 
felt what that yearning of the heart was that actuates his 
wife ; and when, indeed, my labors were triumphant, I was 
drawn to him and all his family by ties stronger than those 
of life. I have watched him and his family sometimes 



352 


SPIRITUALISM. 


hourly, and have endeavored to direct his thoughts toward 
those subjects on which his spirit yearned to be satisfied. 
And I have toiled to diffuse that spirit of harmony among 
all, which is so important for progression and improvement. 

I have never, during my intercourse with you, in any 
sense, flattered the selfish propensities of your nature. They 
of themselves are all-powerful, and they usurp the mind 
when least expected. They maintain possession sometimes 
under the garb of an earnest desire for independence of 
thought and action. But when to the soul the true cliarac- 
ter of these feelings is laid open, it learns how fearfully it 
has been deceived. For indeed, then, what has been viewed 
as the spirit’s right is found to be the exercise of feelings 
arising from the predominance of selfishness in thought, 
word, and action. 

My friends, the life given you on earth is one filled with 
all manner of temptations besetting you on every side, and 
so varied and multifarious that you are deceived ere you 
are aware that you have been tempted. What would be 
the benefit conferred on man by opening to his comprehen¬ 
sion all the mysteries of spirit-life and all the beauties of 
the spheres—revealing the truths belonging to his material 
and spiritual nature, if w r e were not able to teach him how 
that life on earth should be directed ; how to govern his 
passions, liow to progress, how to live that his death may 
be productive of life everlasting in happiness ? Could 
we meet you face to face, and impress on your senses the 
undoubted evidence of our identity, you might recognize 
then that you were, indeed, destined to live with us forever, 
or to dwell in those dark spheres below us, wdiere the light 
of truth is scarcely manifest. But we come to you, and 
though believing in our presence, you may yet doubt, and 
fear that you are deceived. There is the doubt that you 
may not understand our teachings ; and there is the doubt 
that our teachings may not refer to yourselves personally. 
Hear me to-night, and let not only your minds understand 
what I say, but let your hearts open and receive the w r ords 


\ 




SPIRITUALISM. 


353 


of your spirit-friend. Heart must respond to heart, spirit 
to spirit. The thoughts that agitate your souls and excite 
the action of your selfish propensities must be laid under 
the stern control of your pure desire to love nothing, to 
know nothing, and to live for nothing but the truth as it is 
from God; that your hearts, pure and undefiled, may meet 
the response of those of your friends, that you may indeed 
bear each other’s burdens, and assist each other in your pil¬ 
grimage toward and through the spheres. 

I greet you in the fullness of love undying; and I charge 
you to open your thoughts to one another, and to mingle 
your affections and aspirations together ; that together you 
may wander toward the mark of your high calling, which 
is the development of the perfection of your natures. 

SwEEDENBORG. 

Here a pause having ensued, the occasion was taken to ask some 
questions relative to spirits requiring sustenance, when the following was 
written: 

Mr. Warren, when I said that the sublimation of matter 
rendered it, as it were, independent of the various influ¬ 
ences which govern matter in the gross, I thought I had 
comprehended all such questions. But these things come 
under the heads of subjects treated of in the next volume 
of our teachings, respecting which I have some directions 
to give, which must be followed. 

I have not manifested myself for several days, the reasons 
for which I will give to Dr. and Mrs. Dexter privately. But 
to-night I wish to say a few words to you, and wish you to 
reflect seriously on what I say. 

It is not for the purpose of showing to the world that 
spirits can confer with man, or that God’s law obtains in 
spirit-connection as well as physical, but it is for the pur¬ 
pose of showing you the truths of your spirit-life, after the 
spirit has left the body, that we leave our high estate and 
the blissful life of the spheres, and come to earth to teach 
you. 


23 


354 


SPIRITUALISM. 


# 


What do you desire ? Can one say, Oh ! how my sonl is 
refreshed with the bright visions of progression opened to 
ns by your communications, when he gives way to all the 
influences of evil thoughts, and renders our teachings of no 
avail ? It is well that your own hearts are brought up be¬ 
fore the bar of strict examination, and all the passions and 
feelings which have governed them are exposed to the 
searching investigation of truth. You desire that you may, 
step by step, ascend from one condition to another, leaving 
behind you the evils and errors of your material nature, till 
at last you may stand in the presence of those bright spirits 
whose minds are pure and undefiled before God. Your 
spirits long for the time when you may wander among the 
beautiful scenes of the spirit-world, when you may drink 
up from every object around the truths of nature and of 
God ; when filled with joy inexpressible you may give ut¬ 
terance to thoughts which reach the intense desire for per¬ 
fection ; when divested of every thing impure, the spirit 
sees in spirit the eternal essence freed from all admixture 
with earth; when not a thought, not a desire, shall bring 
back its earthly connection; but filled with love and in¬ 
spired with wisdom, it lays its grasp even on the footstool 
of the throne of God, and claims possession as its birth¬ 
right! Is this so? Yerily, and I believe it. But even if 
it be so, how does your life on earth correspond ? Are you 
patient? Do you forbear? Are you willing to sacrifice 
your own feelings and give way to the feelings of others? 
Do you love purely,justly, and unselfishly? 

Can you lay your hands on your hearts and say, I have 
given no one pain, I have controlled my own nature, and 
in my desire to progress, in my love for the truth of God 
I have done to others as I would they should have done 
unto me? How is it? Is there no lurking desire in your 
hearts that has led you astray ? Have you studied the ne¬ 
cessities of another nature, and made just allowance for all 
its manifestations ? Have you loved as God loves—willing 
to trust, willing to suffer, willing to yield for the sake of 


SPIRITUALISM. 


355 


love ? Oli! have you brought up the deep motives of your 
soul and laid them bare to the examination of your own 
consciousness ? I ask in the name of God, have you felt 
that you have advanced one step toward purity ? 

These questions behoove us to come at once to the investi¬ 
gation of our propensities. How, then, have you governed 
what you know to be the controlling influences of your 
nature ? Can you say, In the life I have led I have shown 
to the world my faith in spirits by following the directions 
they have given us? Can it he possible that the world 
will believe that spirits can communicate with man, and 
that communication is for good, when the great and glorious 
truths which we reveal are hidden by your own lives and 
denied by your own conduct? You will say, I have tried ; 
yes—and I believe you; but have you shut your ears to 
the demands of self, and alone opened your understandings 
to the truths of God? Reflect for a moment. 

Here ensued a pause, in which some remarks were made and some 
desultory conversation held, when the writing was resumed. 

Life is forever—and forever must that life struggle. 
Forever must the desire for good be paramount to the 
demands of evil. Were it not so, there would be no pro¬ 
gression. Why it is so, we shall learn when we stand in 
the celestial spheres, gods in wisdom and in perfection. 
But as the spheres are above, so must be our spirit-flight, 
soaring on the wings of divine love, and wafted by the 
breezes of earnest and truthful desires. Thus, when we 
have triumphed over the influences of matter, we become 
the causes which govern and control it; or, indeed, the in¬ 
strument by which the divine laws are executed. 

All nature is not alike, but in all nature is the principle 
of good, instead of the principle of evil. The cares of life 
are the evils which beset us; and there are others with 
which we have to battle. But as I have asked in love, for 
your self-examination, I tell you in love to go on, for the 
day is not far distant when, eye to eye and face to face, you 


ft 


% 

356 SPIRITUALISM. 

shall have the tangible demonstration of what I have told 
you; and your souls shall feel that one triumph over self is 
a victory which enhances not alone your happiness, but 
gives speed to the footsteps of those who precede you here, 
and will give to your spirit-life a joy I can not explain. 

But, above all, let your hearts open to one another. In 
the interchange of thought for thought you shall find how 
much you are bound one to another, how much you can 
assist one another, and how much love there is in the hu¬ 
man heart. 

Some remarks were made, when it was added : 

I am glad you have contested my remarks. I will ex¬ 
plain. Do you not, when you are charged with doing or 
saying any thing which conflicts with the opinions of others, 
or when your own opinions are opposed, feel that after all 
you are right, and have the consciousness of feeling that you 
are right ? Do you not in this forget that others may feel 
just as you feel ? 

If you will analyze your hearts, you will find my words 
true. 

I have nothing more to say, but that you all should ex¬ 
amine yourselves. What I have written is for thought, for 
earnest, deep reflection; and I trust, when next we meet, 
you will give me an expression of your feelings on what I 
have written. 


SPIRITUALISM. 


357 



Shdint Jforb-sdmt. 

Sunday Evening , July 10 th, 1853. 

Present, Dr. and Mrs. Dexter and Mr. Warren. Dr. Dexter was in¬ 
fluenced, and the following was written through his hand: 

When in some moment of life when the soul asserts its 
supremacy and controls the natural tendencies of our ma¬ 
terial nature ; when catching in its aspirations a glimpse 
of its glorious destiny it pours forth gushing from itself 
the finer feelings of its spirit-origin we yield to the claims 
it asserts, then the heavens, studded with its bright stars, 
offer a lesson at once divine and full of wisdom. We watch 
some star whose twinkling rays penetrate to our hearts, 
and we feel the soul springing forth from its body and, 
rising upward, speed its way toward that star, as if it were 
its home. We people it with our friends, and we clothe 
its mountains and valleys with woods and grass and herbs 
and flowers and murmuring streams, and birds that flit 
from tree to tree and sing their songs of love. In some 
fair spot, sheltered by a lofty mountain, surrounded by 
shady trees and bathed by a gurgling brook, we locate our 
home. There, where the air is filled with the fragrance of 
flowers, and echoing the songs of birds ; there, where the 
sun ever shines, and the landscape eternally presents new 
beauties to attract; there, where the soul feels that it is 
free to act itself, bound by no observance of form or cus¬ 
tom, do we meet with those friends whom on earth we loved 
most, and in whose hearts we found our own identity. Yes, 
we look at that star and watch its sparkling, as if every 
twinkle was a sign of love, and bid our spirit revel in the 
scene its own yearnings have called up. We watch, but it 


358 


SPIRITUALISM. 


is the vigil of the weary spirit tired of the hard realities of 
life, knowing its prerogatives, and making tangible its sym¬ 
pathies. To us the vigils we keep on earth elicit feelings 
assimilating with the spirit’s watch. Oh ! when we have 
left our homes, and the bright, the inconceivable glories 
which there exist, drawn by the irresistible desire to in¬ 
struct, to teach the truths, to us made certain ; when weary 
with effort and tired with the vain complainings, the se¬ 
vere reproaches, the unjust charges, and the foolish bicker¬ 
ings of our dearest friends, we look upward and behold 
our star shining amid the works of God, then our hearts 
feel what the instinctive action of the soul must be. The 
soul! its birthright is the whole of nature. Yes, beyond 
the spirit’s range, above its conceptions, far, far away to 
the east and the west—to the north and the south—with 
worlds on worlds, and spheres on spheres—where the 
light of suns unnumbered develop the mighty manifesta¬ 
tions of its Father and its God—where reign worlds bright 
and dazzling, and exceeding even the wildest dreams of 
spirit-enthusiasm ; filled with beings more brightly beau¬ 
tiful than beauty’s impress on the image of its Creator; 
yes, again yes, where the thought stretched beyond itself 
tries in the vain attempt to calculate, is the soul’s heritage 
—its eternal birthright. It claims it all. It owns no con¬ 
finement, it recognizes no barrier, but in its progress lays 
its hand on all as its own ! Can we, then, who have just 
stepped over the threshold of this inconceivable heritage, 
and have witnessed its relationship with nature, soul, and 
God, can we hesitate, then, in face of our difficulties, our 
trials, our disappointments, still to go on ? ISTo, with us 
the beginning is the end ; for its commencement is the 
never-ceasing effort till the mission is past. 

Thus, then, come I to-night, looking to my work on earth 
as the star which I people with souls emancipated from 
error and clothed with truth ; ushered into a liberty of 
eternity, and filled with a desire that leads to God. 

I salute you and I bless you. There are sympathies con- 


359 


SPIRITUALISM. 


necting spirit on earth with spirit in the spheres. This sym¬ 
pathy binds us together. In it are love, truth, and eternity. 

SwEEDENBORG. 

A pause occurred here, when the conversation turned on progress . 
and it was observed, that we often see but little improvement in an 
individual in a lifetime. The writing was then resumed. 

I imagine that what is termed progress is but imperfectly 
understood. The remark you made, Mr. Warren, is com¬ 
paratively true. Man, on earth, manifests but little of the 
progress he has made, even in a lifetime exceeding the age 
of man. The reason is obvious. The soul’s progress is in 
itself. How far the material surroundings may be culti¬ 
vated I do not pretend to say, but that his organs alone 
obscure the positive advance that the soul has made, I verily 
believe. One obstacle to the direct observation of what 
may be the progress of spirits is fear of the ridicule of the 
world. The finest, the tenderest feelings of the heart are 
those most commended in man, but they are those most 
satirized. Few men have the boldness to avow that the 
older they grow the more they appreciate what belongs to 
themselves and their race. Thus, confined in bondage 
worse than slavery, they suffer the soul to develop itself, 
unknown, unacknowledged, and unconfessed. But miserly 
though this may be, the gems thus hoarded up in life pass 
current in eternity. 

Progress is the inception of truth and love, and the con¬ 
sequent development of the desires and affinities which 
correspond to these two principles. A soul progressing 
obtains one idea by which it is placed in position and loca¬ 
tion to associate with others who have also learned the 
same; and they develop together an idea still more in ad¬ 
vance. Thus they progress on the mind’s inception alone. 
But freed from all restraining influences here, the spirits 
act as well as conceive, and thus, step by step, they traverse 
the spheres, till at last they reach the eternal idea, the di¬ 
vine embodiment, and are perfect even as God is perfect. 


360 


SPIRITUALISM. 


A conversation here ensued, arising out of the last remarks. Allusion 
was made to the idea advanced by some spirits that we should all pro¬ 
gress until a certain point, where, becoming Godlike, we should lose our 
identity by absorption into the Godhead, whereupon it was written as 
follows: 

And you will never lose your identity. If God designed 
to absorb all souls into himself, there would have been no 
necessity at first to give off from himself distinct identical 
germs, possessing all the characteristics of independence. 
Therefore, as every spirit is independent in his mind and 
its exercise, how could God contravene his own institutes ? 
That is impossible, and from this I reason. 

I shall not keep you up much longer. The excessive 
heat under which you are all laboring retards free mani¬ 
festation ; but if you wish to ask questions, I will answer. 

A pause having occurred, a discussion arose as to how spirits could 
pass through solid substances; and it was asked how it was possible for 
a spirit, clothed in garments, to pass through solid matter, unless the 
garments possessed the same aptitude with the spirit’s body, of uniting 
when severed, by their own inherent power. In answer to this and the 
conversation generally, it was written : 

In the first place your ideas of spirit-body—of the ad¬ 
vanced spirit, are as crude as matter. Spirit-body or spirit- 
matter is intangible; and it is so sublimated that it is like 
electricity almost. We do not pass grossly through matter, 
but we will , and like a current of electricity, we pervade 
matter. Our clothing is adapted to our conditions, and 
thus we are able to take with us what is on us. Spirit 
passing through matter is like the life which is in all things, 
or like the influence of God’s power on all material things. 

Ot course I reter alone to the higher spirits. There are 
such who can exist in matter, and pervade its every part 
with their own organization. 

This is my explanation. Good-night. 



# 


SPIRITUALISM. 


361 





niion Jfodjr-fjgjrl. 




Thursday , July 14 th, 1853. 

Present, Dr. and Mrs. Dexter and Mr. Warren. 

Dr. Dexter was, after a long delay, influenced (he being somewhat in¬ 
disposed), and the following was written: 

How difficult it is to control the working of the human 
breast, and how fruitless are all our attempts to reduce 
thought to the arbitrary restraints of sect or society ! There 
is a feeling paramount in every mind, that the sentiments 
which govern our own characters are either misunderstood 
by others or intentionally misrepresented, that our feelings 
are pure, that we ourselves are willing to yield to the pecu¬ 
liarities of others, and that we try to add to the comfort 
and happiness of others by whom we are surrounded. 
Perhaps this may be so, and I doubt not there are those 
who strive to subdue their own inclinations, and whose 
earnest wish is to make others happy. This labor with our 
own passions must be productive of good, must root out 
the lurking evils of our own nature. But, alas! that even 
in this effort to subdue the mind’s propensities there should 
be at times as much of evil as of good. It is not enough, 
that we strive to regenerate the tendencies of our own na¬ 
tures ; it is not enough that we toil for our own perfection, 
If we disregard the feelings of others if engrossed in our¬ 
selves we do not recognize the trials, the troubles, the per¬ 
plexities, the cares, and anxieties of others, the struggles 
and desires to do right, and the irresistible force of com¬ 
pelling circumstances that direct the action into other 
channels than the one intended ; if we do not penetrate 


362 


SPIRITUALISM. 


beneath the surface, and unfold the ceaseless efforts in 
another mind to accomplish the same results as we our¬ 
selves design. 

Oh ! how the heart, earnest and sincere, striving to ad¬ 
vance, and yet bound by circumstances which it can not 
control—how this heart, alive, yes, sensitively alive to every 
thing good, seeing beyond the limits of its own action the 
bright and beautiful home for which it yearns—how, I say, 
does it shrink within itself, frozen with the cold reply or 
the repelling look, when even that word or look is from one 
to whom that spirit wished to minister for good. 

Friends, man is the veriest creature of circumstance, con¬ 
trolled by causes and influences which almost in spite of 
himself direct his actions on earth. Deal tenderly, then, 
with that spirit who, bowed down by the weight of care 
unknown, hidetli his bitterest troubles in his own breast, 
that he alone may suffer. Gently regard all his doings. 
Credit him for the deep susceptibilities of heart, and learn 
that to him no sacrifice is too great, could he make you to 
know how hard the struggle with self, that he may endure 
troubles in silence, that there may be no cloud between 
others and happiness. It is the warm sunshine and the 
gentle rain that vivify the seed, and bring forth the fruit 
and the flower. God’s goodness is gentle, it is tender. In 
his merciful provision, in the due execution of his laws, he 
has arranged every thing for the good of man. He has 
with the practical given us the beautiful. Can you look on 
the earth when first the morning sun greets the mountain 
and the dale, the ocean and the lake, and witness its bright 
beams stealing over tree and shrub, gilding their branches 
with golden light, and infusing into every dew-drop that 
kisses leaf or flower the brilliancy and dazzling beauty of 
the diamond, and behold the mighty influence of its gentle 
beams, as from the sky it chases the darkness of night, and 
comes in glorious pomp with red and gold, and pink and 
purple, throwing its radiant mantle on its pathway through 
the heavens, and giving to every plant, and tree, and 


SPIRITUALISM. 


363 


flower, and the humble grass, new beauties and deeper tints 
to herald its coming? 

Hear the joyous birds—their gushing notes fill the air 
and merrily bid it welcome. The cold chills of night give 
place to the warm breath of morning, and then from rose, 
from violet, from hawthorn, and from mignonnette there 
ascends the perfume of celestial day. Earth hums its grate¬ 
ful greetings, all creeping things murmur thanks, and the 
sparkling brooklet as it leaps from stone to stone laughs 
out glad thanks, and dashes on in joy; the cattle on a 
thousand hills bellow forth their notes of praise. Man looks 
up, the sky is beaming in its radiant glory—he looks on 
earth in its deep robe of green, and it reflects back its tints. 
He looks again, and again he looks—earth, heaven, birds, 
flowers, and all created things, are stamped with the im¬ 
press of its glorious light, so gentle, so calm, scarce breath¬ 
ing life, and yet so strong in their several powers, all yield 
to its influence and all respond to its might. What would 
be the effect if it came scorching and drying up the earth, 
burning and destroying and blighting every thing in its 
course ? 

My friends, seek in other hearts the image of your own, 
and so shall you soothe the weary, tired spirit, so shall 
you comfort and restore. I bless you. 


SwEEDENBORG. 


364 


S PIK I T TJ A L I S M . 


I 



etfimt Jfodg-nm. 


Sunday , July 24 th } 1853, 

Last evening, after an absence of about three' weeks in the country, I 
returned home, and met the circle at Dr. Dexter’s; he, Mr. Warren, 
and I alone being present. 

The Doctor was soon influenced, and wrote: 

I feel at home once again. I confess I do not like trav¬ 
eling and the Western scenery. But I have interfered to 
say one word of greeting to those present, and to assure 
them that I am glad to meet with them once more. Sweed- 
enborg suggests that some subject should be proposed in 
which your minds have been engaged for the evening’s 
business. With this I am agreed ; and now, as time is pre¬ 
cious, let us all go to work with a will, and accomplish 
what is before us. In love, Bacon. 

He added 

Sweedenborg wants the last communication read. 

And it was so dope. It was then written in another handwriting. 

When we are daily meeting with our friends, their society 
becomes a matter of common habit; but when we are for 
a time separated we feel their absence, and regret the loss 
of their society. But when again we are united, our affec¬ 
tion seems to be renewed, and a new pleasure occupies our 
hearts, and we rejoice with them and with ourselves. Judge, 
I welcome you back, and I am filled with pleasure that your 
journey has been so satisfactory. I can not believe that 
you will encounter more of the revilings of the world than 
you have received when your back was turned to the faces 
of the foes of truth. Truth fears no foe. It seeks no covert 


SPIRITUALISM. 


365 


place from whence to sound forth its claims. It is ignorance 
and prejudice that, lurking in secret haunts and dark places, 
hurl their envenomed shafts at those who advocate the free¬ 
dom, right, and justice of truth. I grasp your hand, and I feel 
in so doing I meet the returning pressure of an honest man. 

Friends, I bless you, and bid you God-speed in all your 
acts. SWEEDENBORG. 

Mr. Warren here alluded to some teachings which he had lately seen, 
and which purported to be from Sweedenborg, and he desired to know if 
they were from him ? 

It was answered: 

Let it be understood, once for all, that since I have been 
permitted the use of the Doctor’s hand, I have not written 
any thing through any person’s hand, except, perhaps, an 
answer to some question, or a greeting to some individual 
for whom I have a particular friendship. I have felt it im¬ 
portant that I should refrain from promiscuous writing, that 
it might give more authority to our work, and that the 
Doctor might be satisfied that what I said to him two years 
since was true. 

After a pause, it was added : 

Judge, are you able to be impressed for a few moments? 
I will try and explain why there are so many communica¬ 
tions purporting to be from me, by showing to your mind 
the reasons. 

I replied, Yes, I felt very well. And I withdrew my thoughts from 
external objects in order to aid them. In a short time a train of thought 
was thrust upon my mind, which I followed for a while, when I asked, 
Am I right in my conception of your ideas ? and it was answered through 
the Doctor: 

Go on ; we will tell you as you proceed. 

I then gave utterance to the following : 

It is now about one hundred years since Sweedenborg 
proclaimed to the world that he had personal intercourse 
with the spirit-land. It was the first instance since the 
days of Jesus that spirit-communication to such an extent 


366 


SPIRITUALISM. 


had been known among men. There had been occasional 
instances during the previous fifteen or sixteen centuries, 
in which there had been spirit-intercourse, in which the 
spirits had made repeated attempts to open communion with 
man. But the intercourse through him, proclaimed to the 


world by him, was of a more extended and marked char¬ 
acter, and had attracted the attention of mankind to a greater 
degree than any thing since the Crucifixion. When he died, 
unlike most men, when he entered the spirit-world, he knew 
all about the existence on which he entered, in consequence 
of his previous experience. He at once discovered how 
much of what he had taught was true, and how much er¬ 
roneous ; and how much it would benefit mankind if the 
knowledge he had acquired when in the body could be dif¬ 
fused abroad among the‘m generally. In this respect he was 
far ahead of many who had long preceded him in their en¬ 
trance into the spirit-land. He felt it to be at once his 
mission to endeavor to extend that knowledge, in order that 
he might elevate man from the depression with which ages 
of ignorance, bigotry, and superstition had afflicted him. 
lie therefore devoted himself exclusively to that object, and 
sought for aid throughout the whole spirit-world ; reason¬ 
ing with some, importuning others, demonstrating to in¬ 
quiring minds the reality of which they had no conception ; 
calling on philosophers for their assistance, and upon affec¬ 
tion for its aid ; in fine, invoking throughout by consider¬ 
ations not only affecting man’s elevation upon earth, but 
his elevation and happiness in the next sphere, their coop¬ 
eration in this great work. This labor of his was conducted 
with the earnestness that could flow only from the most 
settled and thorough conviction of the reality and practi¬ 
cability of spiritual intercourse. 


That conviction which attended him in his passage from 
this world to the spirit-land was increased a thousand-fold 
by what he witnessed there. 

It is important to notice here, that these untiring and 
strenuous efforts of his, causing him to range far and near, 


SPIRITUALISM. 


367 

high and low through the regions of space, necessarily 
caused him to be known to vast numbers of spirits, as being 
engaged in that work, and as having had experience in his 
earthly life. But when he had succeeded in attracting the 
attention of spirits to the subject to an extent sufficient to 
insure adequate cooperation, it became primarily a subject 
of inquiry, How it was to be done. 

The mere proclamation through one or a few persons, it 
had already been discovered in his own case, amounted to 
little or nothing. To a few only could a knowledge of it 
be brought home, and with fewer still could any belief" be 
produced. The very slight progress of the Sweedenborgians 
for a hundred years is evidence of that. Hence the import¬ 
ance of the inquiry, How was it to be done ? Man was so 
sensuous, so material, so mere animal in his nature, that 
the mere address of mind to mind could not effect the great 
purpose in ages. 

Even the teachings of Jesus, if they had been, like 
Sweedenborg’s, unaccompanied by any thing addressing 
itself to man’s animal nature, would have been almost as 
ineffectual as his. The miracles, as they were called, which 
attended the mission of Jesus, were powerful if not essen¬ 
tial elements in the propagation of his doctrines. Hence 
it was apparent that some mode of reaching man’s physical 
perceptions must be devised, and that not through one per¬ 
son only, as in the case of Jesus, or through a few—a score 
or two, as in the case of his immediate disciples—but, if 
possible, through great numbers; thus not only diffusing 
the knowledge abroad among men, but affording the most 
satisfactory evidence against the charge of collusion. And 
it was reasoned that, as in the case of Jesus and his dis¬ 
ciples, in the case of Sweedenborg himself, and in the case 
of others through whom spiritual communications had been 
made in past times, a peculiar condition of their physical 
nature had allowed it, so that same condition existing in 
many others, as it necessarily must, might be availed of to 
effect the great end in view. Therefore the first direction 


368 


SPIRITUALISM. 


of the minds engaged in this work was to affect the greatest 
number of those whose physical condition would permit 
them to be affected. Clairvoyance and psychometry were 
something toward it, paving the way, as it were, like John 
in the wilderness; but still there was wanting the evidence 
addressed to the senses, which man’s physical condition so 
imperatively required. At length, through the combined 
efforts of those engaged in the work, and chiefly through 
the practical philosophy of Franklin, the mode of com¬ 
munication by raps was discovered. When at length it 
was learned on earth that a communication could be had 
with spirits by rappings (and it was a considerable time 
after the discovery had been made in the spheres), then the 
spirits sought out others whose physical condition permitted 
the raps to be heard through them also, and thus rapping 
mediums were noticed in other sections of the country. 
At first, as you will all remember, this spirit-intercourse 
was held almost entirely by rappings. Various other phases 
of it, now known, have gradually grown up since then, and 
are the result of the progress thus far made. 

When the mode of communication by raps was discovered, 
it was manifested in this country in preference to any other, 
for two reasons. First, it was the country of Fraiiklin . 
Second, this country was in the enjoyment of greater 
mental freedom than existed in any other part of the world, 
or had ever been known in it; for here man was free to 
investigate whatever he pleased, because truth was left free 
to combat it. As the intercourse through physical mani¬ 
festations extended and progressed, and men became be¬ 
lievers in spiritual intercourse, they became (by virtue of 
a law whose existence and operation the wiser spirits know 
full well) more and more capable of being approached by 
spirits, until moral or mental manifestations (call them 
which you will) have extended and are extending to a still 
wider range than physical manifestations have ever obtained. 
Thus vast numbers have been found in this sphere of exist¬ 
ence, through whom, either by mental or physical mani- 


SPIRITUALISM. 


369 


testations, disembodied spirits Iiave been able to communi¬ 
cate with man in the form. Now this has not been by a 
miracle, a prodigy, a special providence, or the suspension 
ot God s immutable laws, but it has been in accordance 
with, and in execution of those laws. Hence the power of 
spirits out of the body to commune with spirits in the body 
is not confined to a few, but belongs to all, as a part of 
their nature. 

There may, it is true, be exceptions of spirits too material 
and gross to approach up to the level of your stage of exist¬ 
ence ; but, with that exception, all in the spirit-world, 
whether wise or foolish, progressed or undeveloped, vicious 
and evil-disposed, or virtuous and holy, can alike exercise 
the prerogative of communing. 

As the knowledge of this new discovery was diffused 
abroad among the inhabitants of the spirit-world, it was re¬ 
ceived by them with an interest far more intense than any 
of which you can conceive ; and is strongly in contrast with 
the obstinate blindness with which mankind in this sphere 
receive it. 

Many spirits, bound to the earth by the strong ties of at¬ 
tachment for those whom they have recently left, are anx¬ 
ious to commune with them. Many who have too long 
ago passed from earth to have any such personal ties, are 
still drawn to earth by the propensities which have marked 
their life here, and which still linger around them. Some 
wish to commune from an unselfish desire to alleviate the 
condition of mankind. Others, alas ! feeling still the passions 
which tainted their mortal career, desire to commune in 
gratification of their fear, their hatred, their envy, or their 
jealousy. And, I repeat, that as the reality of spiritual 
intercourse was the natural result of man’s progression, all 
these various classes of spirits could commune, the one as 
well as the other. 

But many found this difficulty. Mankind had so long 
been in the habife of bowing to the authority of names, that 
neither mediums, nor persons in the flesh communicating 

24 


SPIRITUALISM. 


/ 


370 




through them, were willing to receive communications un¬ 
less they bore the sanction of some great or distinguished 
name, or some name which would of itself have influence 
upon medium or interrogator. For instance, how often 
have you yourselves seen when a spirit has attempted to 
communicate, that the first question was, “Who are you?” 
Not what do you teach ? but who are you ? And how often 
have you seen, when an unknown name has been given, that 
the spirit has been repelled and not permitted to commune 
at all! Now this has been observed in the spirit-world over 
and over again, and the knowledge of it extends all through 
and among those who have attempted to have communion. 
And those who have either had a name that was odious 
among men, or one obscure and unknown, have found that 
by this besetting propensity of man to worship the authority 
of name, they were to be entirely excluded from the privilege 
of intercourse if they attempted to do so in their own name. 
And this privilege, so much more highly prized by them 
than you, they were to be deprived of by your perverse¬ 
ness, if they truly told you who they were. 

It is not strange, therefore, that very many, either from 
an over-anxiety to commune, or from a careless disregard of 
what they deemed a trivial falsehood, assumed false names ; 
and among all those who have been falsely personated, 
there has been no one more frequently so than Sweeden- 
borg; for the simple reason, that there is no one in the 
spirit-world so generally known as him as identified with 
this new discovery. And many of those who assume his 
name do not know but that on earth, among you, he is re¬ 
garded in the same light in connection with this matter. 
Hence they so often take his name, and because they sup¬ 
pose it will be the most acceptable to you. 

Let it be not supposed, however, that all those who thus 
falsely assume his name intend to teach falsehood, or to 
make a statement in any other respect untrue. They per¬ 
ceive that the price they must pay for ccftnmuning is this 
false personation, apparently harmless to them, for they 






SPIRITUALISM. 


371 


can not help asking themselves, Why do men care so much 
more for name than for substance ? But they intend in all 
else to teach truthfully as far as they know. Some, in¬ 
deed, having learned what Sweedenborg did teach, suppose 
they are teaching exactly his doctrine now. But there are 
some who, for mischievous purposes, assume a false charac¬ 
ter, and teach false doctrine to deceive and mislead. 

Out of this general statement the danger of spiritual in¬ 
tercourse may be discovered. Out of these crudities and 
false teachings the truth must be sifted, as must often be 
done in mere mundane matters. We have but one guide, 
but one protector against the errors which may thus mis¬ 
lead. That guide is the free, unbiased, candid exercise of 
our reason ; that protector is purity of intention, holiness 
of thought, and a firm reliance upon the providence of God. 

After the communication had been given, we got into conversation 
about our forthcoming publication, and it was written : 

Friends, there needed some policy in arranging the mat¬ 
ter for the first volume of our work. At first it was in¬ 
tended only that I should teach the general ideas connected 
with the spirit-world, but as we found the Doctor willing 
and susceptible, Bacon and others concluded to connect 
other thoughts with my teachings, and thus we have written 
what we have. If we had particularized every thing in rela¬ 
tion to the spheres, it would have made a volume too large, 
and perhaps would have been monotonous. We have written 
enough to excite the popular appetite for more; and when 
we commence our second volume, we will then answer all 
your minute questions, and specially devote a certain time 
to the explanation of all your queries. I hope this will 
satisfy, and thus good-night. 


Sweedenborg. 


372 


SPIRITUALISM. 


Sttiiiijt Jfiftg. 

Monday , July 25th ) 1853. 

This evening, at my library, Dr. Dexter and I alone present, it was 
written: 

Were I to greet you to-night with the ordinary salutation 
of meeting, it would not express the feelings which move 
me to-night toward yourself, Judge, or the Doctor. But 
more especially toward yourself are my feelings running 
over with affection, and I am forced by the strange circum¬ 
stances surrounding you, to show more than usual senti¬ 
ment in addressing you, as much for the purpose of assuring 
you that the spirits of just men made perfect are aware of 
the charges made against you by vicious wicked men, as 
to manifest an intention to give you that kind of support 
and assistance the present occasion demands. 

Judge, it is not always, as you have experienced in a 
career somewhat checkered, that a sincere desire to do 
good is rewarded with the approbation of those from whom 
you would most expect to receive approval. There is too 
much suspicion in the minds of even great men of the mo¬ 
tives to award praise for a sound and successful virtuous 
effort, let that effort be directed toward whatever object it 
will most conduce to perfect. Man in his general charac¬ 
teristics looks on the mind which has launched out into 
unknown waters, and proudly and determinedly sought 
from the deep profundity some new continent on which to 
plant the standard of truth, as if it were an adventure 
entirely selfish. He can not reconcile the apparent motive 
to those which govern his own actions. Thus there is, even 
in the most intelligent, a desire to invest with attributes of 


SPIRITUALISM. 


373 


perverse selfishness all attempts to subdue error. But this 
is a story you already have learned. It only remains for 
me to say, that the cause is strong enough to support its 
most obscure believer. There is always in the human heart 
the responsive certainty of doing right, and always a like 
certainty when wrong is committed. In your heart, to¬ 
night, the jewels most prized are glittering in the light of 
a virtuous intent, and the refraction on the world will 
exhibit how much is the value thereof to yourself and the 
world. Bacon. 

1 here remarked, how strong, during the whole day, and now my af¬ 
fection for him was glowing. 

It was answered: 

Well, Judge, in your own heart you realize the feelings 
of mine. Minds disciplined alike are sure, when brought 
in contact, to adhere closely by the force of innate affinity.\ 

The same subjects which would have interested me when 
on earth, would, and do interest you, and in the whole of 
your life you exhibit in some respects the same sort of 
characteristics which gave form and personality to my own. 
And permit me to say that the longer we converse, and the 
more our thoughts are brought out and compared together, 
the deeper will be our affection, and the more endearing 
our friendship. But to you both, and I am not accustomed 
to express much feeling, I say, that if love uninfluenced 
a worldly or selfish motive is worthy your acceptance, 
you have mine in truth, and for God eternally. 


374 


SPIRITUALISM. 


I 


\ 



ution Jfiflg-otu. 


Wednesday, August 3d, 1853. 

This evening. Judge Fowler (for twelve years one of the Circuit Judges 
of the State of Kentucky) was sitting in my library with me. Dr. 
Dexter came in, and after conversing for two hours on the subject of 
spiritual intercourse, to which the Judge said his attention had been 
originally drawn by my first publication on the subject, I asked if we 
might not hear from our spirit-friends, who were doubtless present. 

In a few moments the Doctor was influenced, and wrote as follows: 

I can not have any thing special to say to your friend from 
Kentucky, but I feel gratified that men occupying exalted 
positions like himself are investigating and believing the 
truth of spirit-intercourse. It is not sufficient that men 
believe, that they acknowledge there is no deception in the 
phenomena they witness; truth admits of no half-way in¬ 
terest ; it requires, when once a man is satisfied, that he shall 
seek to disseminate that truth, and afford to others the same 
benefit he receives from the adoption. 

The question asked in your letter, Judge E., is of great 
importance, Cui bono? What, indeed, is the object of this 
new revelation ? It is certain that a mere belief in the up¬ 
side-down tipping of a table can be of no vital benefit to 
any individual or to his race. Tables may be moved and 
raps may be heard, but these evidences of a power not ma¬ 
terially existing in this world can satisfy no thinking man 
if there were not something beyond all this worthy of being 
understood. Now, what is this? It is that man has not 
been taught his true relation even to the life he now en joys, 
or his connection with that other state of existence beyond 
the grave. Educated after the fashion of some one sect, 


/ 


SPIRITUALISM. 


375 


men imbibe certain notions characterizing that sect, which 
are not absolute revelations from God, or even predicated 
on his laws, but are the positive creations of mind ma¬ 
terially influenced, and thus do not in the least exemplify 
the design of our existence or the purpose of death. If 
the laws of God had not been instituted for a purpose 
as important as his character is omnipotent, there proba¬ 
bly would have been some different manifestation of life 
than that which now gives significancy to the whole mate¬ 
rial creation. But death was just as much of an object fol¬ 
lowing life, as was the gift or establishment of life itself. 
Therefore death was to be understood, or, at least, should 
be, for one great idea belonging to death has scarcely been 
apprehended, or, in fact, appreciated. Death is the con¬ 
tinuance-life ; it is life without the restraints imposed upon 
it by the limits of a single planet. Now, though it is im¬ 
portant that the designs of life should be investigated and 
understood, it certainly is of as much importance that that 
life in its continuance should be perfectly appreciated, for 
the one is of short duration, and the other is for eternity. 
This, then, is the object of spirit-communion, and it behooves 
all believers to understand what they believe, that when 
satisfied themselves they may be able to satisfy others. 

Bacon. 


376 


SPIRITUALISM. 


* 


Sutioit Jfifin-tfM. 

W 1 VD 

Tuesday , August 23 d, 1853. 

This evening, in my library, among other things it was written: 

Now we will try and give you our views of the true mis¬ 
sion of Christ on the earth. And in reminding you of 
what was before said of our reasons, we again say to you 
that we are giving our opinions—opinions formed from the 
circumstances existing in the spheres where we dwell, the 
facts which come under our observation, and the ideas 
gleaned from those spirits in advance of us, who occasion¬ 
ally have intercourse with us. 

Turn your mind back to the moral condition of the world 
at the time Christ was said to be born. You find the whole 
Jewish nation agitated upon the present fulfillment of cer¬ 
tain prophecies made by men called prophets, who taught 
that at or about this time there would be born into the 
world a man who would restore the glory of the Jewish 
kingdom, and establish a dynasty which would exist forever. 
They ascribed to this personage attributes at once both 
earthly and divine—a being who would subdue all the na¬ 
tions who had oppiessed their race, and found again their 
kingdom on a basis which would be supported by God. 
Mingled with this belief was the idea that this man would 
partake of a nature so pure that he would change the whole 
moral aspect of the times, and would emphatically be called 
the Son of God. Their wise men had predicted his coming, 
and had iterated his birth at a certain time, and had in a 
manner (mysterious it is true) calculated the precise period 
of its advent hundreds of years before his coming. 

I doubt not that this person, foreshadowed by the proph- 


SPIRITUALISM. 


377 


ets, had, from the accepted belief of the whole Jewish 
people that he was indeed to come at a certain period, 
come to be also recognized as the future king of the Jews, 
by the nations surrounding them, and with whom they had 
commercial or other intercourse. 

Thus the impression was kept up by this outside belief 
of the truth of the prediction of the Jewish prophets ; and 
when the time had arrived prophesied by their wise 
men as the period of his birth, the Gentiles, as they were 
called, likewise looked for some glorious appearance of a 
being, part man and part God, who would restore the glory 
of the Jewish monarchy to far more than its original power 
and grandeur. 

We often reason from hearsay evidence, and bring our 
minds to admit as fact what is derived from the notions and 
belief of others. Thus, I doubt not, the idea of this two¬ 
fold nature of Christ was admitted by all nations to whom 
the peculiar religion of the Jews was known. At that time 
the communication between different nations was limited, 
and the ideas of government, religion, and the habits and 
customs of this people were but partially understood. It 
requires frequent and constant intercourse of man with 
man j3roperly to understand his peculiarities and all his 
characteristics. Does not this hold true in reference to 
national communication? 

But the Jewish priesthood were a jealous race, tenacious 
of their power, and exercising an unlimited control over 
the minds of the people. They, from the first, apprehended 
that their authority would be circumscribed, and that their 
influence also w^ould be contracted. They could not sub¬ 
mit to a limitation of a power which had been for ages uni¬ 
versal, and it became a matter of serious import to them 
that the very nature of Christ’s mission should be misunder¬ 
stood. Thus when we are told that Christ was to be born, 
we are also told that he was to elevate the people, he was 
to institute laws which would restore the might and power 
of the nation, and he was to rule as king, possessing powers 



378 


SPIRITUALISM. 






derived from and almost equal to God. It was the policy 
of the priests to inculcate the material mission of Christ, 
the establishment of a material kingdom, and the institution 
of laws which should affect the material condition of the 
nation alone. 

They perverted the prophecies; and instead of avowing 
his mission to be that of the reformation of his race mor¬ 
ally, they made Christ a mere ruler, whose power and might 
was to be directed to the upbuilding of their nation, and 
the regathering of its people. It is not strange, therefore, 
that when Christ was born in the lowly manger, that he was 
not recognized by priest or noble, that he was insulted, re¬ 
viled, and at last crucified. It is not strange, either, that his 
true mission was by the masses misunderstood, and that 
when he stood in the highways and byways, discoursing 
on the true nature of man, his duties to himself, to others, 
and to the world, he could not be comprehended by those 
who expected him in pomp, in glory, and with all the power 
and magnificence of a sovereign. It was not singular that 
when he taught the common people in the groves by the side 
of Jordan, or on the mountains overlooking Jerusalem, that 
when he traced life from the little child to the developed 
man on your earth, and pointed out all that belonged to 
him as a man, and then from life to death, indicating in 
words and terms which the world has not yet understood, 
though two thousand years have passed since their utter¬ 
ance, that from life to death man progressed, and from death 
through eternity it was still progression alone that was “to 
develop his nature, that he was then as now misunderstood. 
To ascertain what was the true mission of Christ, we should 
attentively consider the character of the man as given in 
sacred history, and also in profane, and view his daily life 
and action in reference to the great work he was called to 
perform. The earliest indication of any positive ministra¬ 
tion was his teachings in the temple when yet a child, and 
when he confounded the Priest and the Pharisee. At this 
time he reasoned of life, death, and eternity, and the ground- 


SPIRITUALISM. 


379 


work of all liis teachings was, that the moral purity of man’s 
life on earth was the guarantee of his happiness after death. 
From this period until the time of his death he sought out 
every opportunity to utter those sentiments; and were we 
to take the sermon on the Mount as the solitary evidence in 
support of our argument, we should triumphantly claim that 
Christ’s mission was the reformation of the moral condition 
of the world; that he taught all that we teach ; that love, 
purity, truth on earth, are the incipient steps of progres¬ 
sion; that eternity develops no sentiments more consonant 
with the nature of God than progression from these prin¬ 
ciples. The simple parable of the Pharisee and the Sinner 
is pertinent proof of the truth of what I teach. The Phar¬ 
isee, satisfied with himself, desired no advance, but thanked 
God he was not like other men; but the Sinner, conscious 
of his short-comings, convicted of sin, and of righteousness, 
and of a judgment to come, besought God to be merciful, 
to open to his mind the truths it behoved him to know, and 
to assist him in his earnest endeavors to progress in all good¬ 
ness from life through death, onward through the spheres. 
What other interpretation can be given of this simple story 
related by Christ? The Sinner lifting up his eyes afar off, 
cried, God, be merciful! Merciful for what ? That he might 
understand how to live, that his death might usher him 
into the liberty of life everlasting. 

But what was the effect of Christ’s teaching on earth ? He 
says, I came not to destroy, but to fulfill. Let us ask what 
this fulfilling means ? Does it not mean the fulfillment of 
the great design for which man was created ? Before his 
advent, the world’s conscience was pinned on the sleeve of 
the priesthood; their faith was the faith of all, and what 
they chose to inculcate as religion or truth was implicitly 
recognized and accepted by the people. What did Christ 
teach ? He taught men to examine their own hearts, that 
by the fruits of a man’s life was his moral condition to be 
tested. He says, Can a good tree bring forth evil fruit? 
Can the association with evil develop good? Ho; he 


380 


SPIRITUALISM. 








charges his disciples to be humble, and merciful, and truth¬ 
ful, to regard others in all the relations of life as they would 
be regarded when similarly circumstanced. - He presents the 
spirit as a part of God, and says it*was from God in the 
beginning, and he requires that spirit to be pure even as 
God is pure, that it might dwell with the Father forever. 
The apostle, recognizing this principle, avows that man 
I must work out his own salvation with fear and trembling. 
What can be the meaning of these words, “Work out our 
own salvation ?” Yes ; and it is a work of no little moment; 
it is the struggle with that which is impure in our natures, 
the eradication of error, the progress in good. 

Christ taught the doctrine of forgiveness, and when asked 
when man should pray, and for what he should pray, he 
refers him to God. He does not associate himself in any 
way with the adoration of the Father, but says, Our Father 
which art in heaven. 

/ In every act of Christ, in every reference made to his 
power, or to the power of God, he distinctly refuses to be 
1 regarded as any other than a man and the son of man. 

True, he says, I and the Father are one, but he conclu¬ 
sively refers to the accomplishment of the object for which 
’ he came on earth ; that in spirit they assimilated, he in the 
holy and intense desire to elevate his race, and God in the 
boundless benevolence by which he had permitted man this 
opportunity for progression. 

Even when arrested in the garden he says, I could pray 
to my Father, and he would send legions of angels to my 
aid; emphatically here he admits no power belonging to 
himself—he refers every thing to God. 

It would be useless to cite more evidence on this part of 
the question. What, then, is the conclusion ? Christ, fore¬ 
told by the prophets, was born of woman, a man designed 
for the elevation of his race in the promulgation of the 
truths which the darkness, bigotry, and narrow-mindedness 
of the world had obscured from man’s understanding. Teach¬ 
ing him that, sprung from God, he was placed on earth to 


SPIRITUALISM. 


381 


develop liere the properties which were to assist him in his 
progress through eternity ; to open to man the high destiny 
of his soul; to reform the moral abuses of the world; to 
inculcate those divine principles that progress here, entails 
progress hereafter; to reveal to the blunted understanding 
of his race that the virtuous, the good, the pure, the benev¬ 
olent, the charitable, and the merciful were of God, and of 
course laid claim to the kingdom of heaven. He taught 
the faith we teach, and in every particular Christ was a 
spiritualist, for he inculcated the stern lesson, that unless 
the spirit was pure, no act would be accepted for good. He 
said that the spirit defiled was like a whited sepulcher, fair 
without, but within filled with dead men’s bones. 

The application of this statement I leave for others. 
Christ opened the portals of the dark grave, and exposed 
the life beyond as one of progress. He brought man near 
to God, and bid him understand his connection with the 
Father. His conditions were, Repent, and in this he sums up 
all of spiritual doctrines, j Repentence is progress, and pro¬ 
gress the eternal happiness of the spirit, j 

You have thus my opinion on the mission of Christ. It 
should be recollected that the dark mysteries which shrouded 
the very God from the just idea which should have been dis¬ 
seminated of his attributes to the people, were in exact ac¬ 
cordance with the same principles through all time, which 
have exerted so baleful an influence on man’s progress since 
and before the advent of our Saviour. Let us understand 
the true nature of his mission, let us divest ourselves of all 
' blind adherence to sect, and seek out from nature the true 
design of our creation. Christ found a world buried in 

o 

ignorance. Ho true idea had been given of their destiny; 
and not until he dispelled the darkness which shrouded his 
whole moral nature did man make the effort to understand 
his true relationship to himself, the world, or to God. 
Looking back to Christ, we see the light which has been 
poured through the vista of years till it has now illuminated 
the whole civilized world, flickering as a spark, and scarcely 



SPIRITUALISM. 


a 


382 

affording a ray to guide the benighted footsteps of man. 
Now we feel its genial influence; now we walk in the 
glorious beams which lighten up life and death, and send 
its rays even into eternity. Shall we close our eyes to the 
truths it develops ? No ; coincident with the birth of 
Christ was the sun of righteousness vouchsafed to all. It 
shines for all, and its mild light will dispel all error, 
all doubt, till the time when the soul shall enter on one 
glorious day, which shall sparkle in the beams reflected from 
the Godhead forever and ever. On, then ! The morn is 
breaking, and the glad sounds of joy are already wafted 
to our ears. Earth recognizes the refrain, nature responds 
in her own harmony, and the spirit feels how much there 
is of eternity in its own aspirations, even while progressing 
from earth toward heaven. Bacon. 


p 

/ 


Shriiffit JfHtjr-tjjm. 

Sunday , August 28th, 1853. 

This evening, at Dr. Dexter’s, it was written: 

There is one circumstance in connection with Christ’s 
mission on earth which distinctly shows what the object of 
his birth and sufferings was, and what the design of his 
labor among men was too, and that is, his intimate associa¬ 
tion with the masses whom he taught. To me, in the 
consideration of this whole subject, there is a most beau¬ 
tiful thought in this mingling of his own elevated nature 
with the grossness and ignorance and perverseness of the 
common people. Teaching them by trite and simple par 



spiritualism. 


383 


ables, he descended to their comprehension, and came to 
the very door of the hearts which were not closed against 
him. 

He ministered to the very principles of their nature, as 
he has done to the millions of our race who have come 
after him, in appealing to those very sentiments which have ’ 
moved the human heart in all ages. Accustomed from his 
birth to all the deprivations and inconveniences which 
poverty generated, he associated with the masses on com¬ 
mon ground, and thus, being one of them, he partially re¬ 
moved the dark vail which shrouded the future from their 
natural view. Disregarding all the claims of the rich and 
powerful, he essayed to develop in the people a love of 
themselves, a better appreciation of their own nature, and 
an anxious desire to assist one another. lie cast his bread 
among the waters, and after the lapse of two thousand 
years he has found it in the tenfold increase of those as¬ 
pirations which now so signally mark this age and time. 
How profoundly he understood the human heart! and in 
the picture which he drew of man’s disposition he leaped 
over centuries of time, and identified the man of his own 
day and generation with man of the present age in all his 
attributes and j)roperties. 

But there is one feature of his mission which has not 
been apprehended, or even noticed, by all the divines of 
every sect who have pretended to explain his teachings 
since his death, and that is, he spoke, when on earth, to the 
very feelings and thoughts which could and would improve 
by the knowledge which he taught. He kindled a fire in 
the hearts of all men, slumbering though it has. While 
ages have passed and nations have been born, and have been 
buried, too, with the past; while laws have been established 
and temples have been built; while those laws have passed 
away, and those solid temples have crumbled into dust, still 
this fire has slumbered, but it has been the slumbering of 
the fires in the mighty volcano of time. 

How the heavens are darkened, dark volumes of smoke 


384 


SPIRITUALISM. 


issue from its vast crater, the lurid flame darts upward 
toward heaven, the clouds, the darkness, the storm, the 
whirlwind have passed away, the light illumines the whole 
earth, and in the efforts of man for the amelioration of his 
race, in his struggles for freedom of thought, of speech, of 
act, in the mighty achievements of his hands, in the recog¬ 
nition of his rights, and in the establishment of his liberty 
as a man, we have the effects of Christ’s appeal to man 
two thousand years ago, distinct, marked, and visible at the 
present day. In the teachings of Christ we have the fun¬ 
damental principles of every revolution which has suc¬ 
ceeded in establishing the rights of man on earth. In this 
we have an illustration of the mission of the Saviour as a 
Reformer, and the effect of the progress of man. 

And we have, too, the first point of earnest inquiry which 
his teachings elicited, What is man’s destiny after death, 
and for what was he created ? Bacon. 

I inquired if Christ was in his sphere ? 

It was answered: 


Christ I never saw. The very faculties of his nature, 
which enabled him to progress so much while on earth, 
have so materially advanced his passage through the spheres 
that he has far outstripped the rest of his race. Christ, in 
the development of all the high, noble, and good character¬ 
istics of his nature, became perfect even as God is perfect, 
and he now dwells in those happy spheres where God is 
made manifest in all the mighty effects of his being. I 
doubt if he has descended to these spheres since his advent 
to this world. A nature so pure would seek its happiness 
where there was no grossness to pain it, and no material 
barriers to interrupt its progress. Thus, I believe Christ is 
with God, where I shall see him, and so shall you, when 
thousands and tens of thousands of years shall have passed 
away; when divested ot sin, when pure as the morning star, 
your spirit shall wend its way through the eternal glories 
of the celestial spheres; when in the immortal splendor and 


i 


SPIRITUALISM. 


385 


brilliance of jour own purity you shall be able to stand 
in the presence of the spirits who are in themselves God ; 
when not a thought shall animate you, not a feeling influ¬ 
ence you, but such as shall distinguish you as a spirit given 
off from the First Cause, holy, immaculate, and regener¬ 
ated forever. 

Then shall you, and I, and all of us, see Christ, for then 
shall we be like him, then shall we possess the courage to 
seek him, and then shall he say, Ye are my brothers and 

ye are my sisters. , 

✓ • 



* 


*< 































/ 

























DR. DEXTERS NATURAL HANDWRITING 


APPENDIX 











/ 





8WEEDENB0RGS HANDWRITING. 









LORD BACON S HANDWRITING 



i 





V 














HANDWRITING OF AN U N K N 0 W N 8 P I II I T 
















APPENDIX. 


393 


' Slpjmiiix— 

COMMUNICATION FROM GOVERNOR TALLMADGE. 

New York, May 6th, 1853. 

Hon. John W. Edmonds : 

My dear Sir —I cheerfully comply with your request for copies of com¬ 
munications received by me, purporting to come from Daniel Webster. 
They were received at Washington in January last, through a writing 
medium from Philadelphia. 

The medium is a young man of fair natural capacity, of vefy limited edu¬ 
cation, and by trade a blacksmith. He writes with wonderful rapidity, and 
never mistakes or misspells a word, and never has occasion to correct a 
single word, although he may have written hour after hour without inter¬ 
mission. He writes with a pen in a bound blank-book ; and the communi¬ 
cations thus written are as perfect as the most skillful and expert copyist 
could have recorded them. Ills handwriting, as a medium, is as different 
from his ordinary handwriting as night from day. 

You will perceive from the character of the communications that they are 
infinitely beyond the capacity of the medium, and even beyond the concep¬ 
tions of Webster himself while in the body, and could only have emanated 
from his high order of intellect sublimated by a translation from this to an¬ 
other sphere. 

It was well remarked by a gentleman of the highest order of intellect 
present, after the communications closed, that he had read all the old phi¬ 
losophers, from Plato down to Bacon, and had never seen any thing equal to 
these communications from Webster. 

The sense in which he speaks of light is illustrated by the following view 
from a late work on this and cognate subjects : 

“ That God is the author of spiritual light unto mankind is exhibited 
from many passages of the Scriptures. Thus in Cor. iv. 6 : “ For God, who 
commanded the light to shine out of the darkness, hath shined into our 
hearts to give us the light of knowledge.’ Again, in Luke ii. 2 : ‘A light to 
lighten the Gentiles, and the glory of his people Israel.’ Also in John : ‘ I 
am the light of the world; he that followeth me shall not walk in darkness, 
but shall have the light of life’ (viii. 12). The prophet Malachi designates 
the Lord the Sun of Righteousness—the orb in which righteousness is origin¬ 
ally inherent, in which he dwells, and from which he shines into mankind. 
In the same manner it is also said by David, that the ‘ Lord God is a Sun.’ ” 


394 


APPENDIX. 


It is remarkable that these communications arose out of conversations be¬ 
tween myself and other gentlemen present, and were as unexpected to us as 
they were unpremeditated by the medium. We were conversing about 
light, its eifects on the human system, in health and in sickness, when the 
medium’s hand was moved to write, and then came the following communi¬ 
cation : 

You are all the true disciples of light; follow on—do not fear— 
as you said, it is the great ingredient in the health of the body, 
and the perfect light of the spirit. It is the purity of God’s rays 
shed far and wide, illuminating space, and filling it with aspirations 
that spirits drink and are happy. You must keep it far before you 
as the light of him who is the cause of your existence, and the enjoy¬ 
ment attached thereunto. 

Then if he hath spread before you this enduring light, drink, and 
it will render your actions as transparent as itself—clear and pure it 
will become. As seen by others, your actions will be like the light 
that incites them, an honor unto you and the Father of the light. 

Webster. 

While we were commenting on the communication, the medium’s hand 
was again moved, and wrote as follows : 

When we say light, we mean the pure essence of God that the 
sun reflects into your system. It is fraught with the life eternal; 
is the secret of your happiness and the cause of your existence. 
Remove it, and the channel of communication between you and the 
Father is cut entirely away, and you must cease. 

Chaos is darkness, and only that; but darkness is not in the uni¬ 
verse. There is light everywhere that life exists. The partial ob¬ 
scuration of light at night is for the resting of spirits that are so 
constituted that they tire the body, which by a reaction tires the 
spirit, and thus they both need rest. /But there is no place dark, 
else God is not there ; and of this you can not conceive. 

God is the Father of light, and in it are contained all the princi¬ 
ples that govern the numberless bodies floating in space. Motion is 
part of its laws combined. Electricity is the handmaid that receives 
all its instructions from this servant of God, light. 

Here a conversation ensued in relation to the communication just re¬ 
ceived, and then came the following: 

The instructions I now receive, you can not comprehend. The 
source of light we can tell, but the cause we must say is God alone. 


appendix. 


395 


Theie we stop. He alone can create; and he alone knoweth the 
souice from whence he bringeth the subtile essence spoken of. But 
be content with this, that it is as enduring as himself, and as pure. 

Here further comments were made, when the communication proceeded: 

I 

He is the Creator we love to study, and are still as his schoolboys 
learning our a, b, c’s, and will always be. For we see continually 
new fields of this same light growing far and farther in space, and 
still we proceed in the still, silent search after the secret of our ex¬ 
istence ; and still have to say, that God alone is good, and we his 
happy though ignorant children. Still we are learning, and still shall 
learn ; and as we ascend we see more and more of him. We come 
to earth and see our brother man. We pause before a sweet-scented 
flower, and listen to its quiet song of praise—scent of its sweetness, 
and return to search for the principles by which its delicate voice is 
tuned and its sweetness regulated—and all is still a happy mystery. 
Thus it is everywhere. 

Here a conversation again ensued, in which the organization of the brain, 
among other things, was spoken of. Then the following communication 
was written out by the medium : 

The brain of man is filled with organs, each differently acted upon 
with this same life-giving essence, light. And it produces the vari¬ 
ous motions of body and thought marking the individuality of man. 
All are different because of the different powers of comprehending 
light, and according as their organization is allowed to receive it. 

He who would shut his door against the light of day must pale and 
sicken. He who shuts out the light of conscience must keep his 
part of God as the diamond in the rough, that can not give life unto 
himself or his fellows. Dress up your own diamonds, and see the 
brilliant luster they give forth. It will greatly enhance your value 
as men, and give you the farther start in your happy future. Re¬ 
member and heed well the light. 

O 

Here again a conversation ensued, and the following communication came, 
as called out by our remarks : 

Yes, that is the right way. The boy that gets an idea that he 
knows more than any other boy, and the master too, will never learn < 
fast. 

Remember we spoke of light; and open windows and doors are 
certainly the best mediums through which it can be conveyed to 


APPENDIX. 


336 

you. Let it be always thus. Ye are but boys in the school of 
knowledge; but do not be discouraged. You have safely got 
through the alphabet of letters, but the alphabet of principles we 
have hard work to find ; and a great many we can not find aught 
of but the effect produced by their harmonious actions. 

The visible works of nature might be called condensed principles, 
for this, in fact, they are. But One can comprehend the great con¬ 
nection between cause and effect, between Himself and the objects he 
has created. He is the cause, all else is effect. The poet w'as in¬ 
spired when he said— 

“ All are but parts of one stupendous whole, 

Whose body nature is, and God the soul.” 

Again there was further conversation, when came the following communi¬ 
cation : 

If you will keep open, we will give you ideas of life that you have 
not yet received. It is the active part of the light we still cling to. 
And you can as much see it as the light that incites it to action. 
Life is the active principle, and light the essence of that principle. 
We can extract principle essences as you extract wine from the 
grape. Put some principle under a press, such as life, motion, etc., 
by compressing them we get, or rather let out, the light; and it flies 
away, and we have the hulls of life, motion, etc., left to pay us for 
our trouble. Never destroy the fruit in your extracting presses; for 
the essence will surely escape, and then both fruit and essence are 
lost unto you. 

Judge R. here made some remarks in his pointed and forcible style, and 
then followed the communication below : 

You who have such correct ideas should not let forms trammel them 
and curb the spirit of their flow. Let them forth as you have just 
done, and angels will say the song of your spirit tells of flowers 
more bright than those comprising the life of the flowers of which 
we spoke. It singeth its true song. Now do so as far as thou 
canst comprehend the truth thereof, and behold the future shall 
open visions of whose pure light thou canst not conceive. Man is 
studying as thou sayest, and has simplified some things. But the 
difficult though pleasant part yet remains. Seek, investigate, and 
thy ideas of God shall swell as the river swollen with many rains, 
and the banks shall be overflowed, and thy thirsty kind drink of the 


i 


APPENDIX. 


397 


pure waters freely, and bless not only thee, but the former of the 
principle producing the rains that supplied thee. Remember this. 
This is handed down from a very high source. Thou art worthy, 
go on, we love thee. 

After commenting on the beauty and philosophy of Webster’s communica¬ 
tion, Judge R,. remarked : 

It is true that principles must have an essence originating principles and 
the cause of them; and let the communications come from what source they 
may, they come consistent with true philosophy. 

The medium wrote in answer : 

Wherever is true philosophy, there is an essence of princples and 
part of God’s purity. Then be very careful not to reject what you 
have admitted so much of. 

Judge R. then said : 

My strongest desire to know that spirits exist is to demonstrate that after 

death the spirit retains a consciousness of its own identity. Because if it 

returns, as a bare essence, to the source from whence it came, it is nothing 

* 

more than the Braminical doctrine of annihilation. 

The medium wrote in answer : 

Your own repugnance to such a belief is the proof ot its falsity. 

Judge It. then said : 

Nothing on earth is so repugnant to me as the idea of the spirit not exist¬ 
ing after death. 

The medium then wrote : 

The inner light of your existence makes the repugnance. It wars 
with its opponent, darkness. 

Again a further conversation was had in regard to the future existence 
of the spirit, and its identity after death. 

The medium then wrote the following: 

You want proof of the future existence of spirit, and the identity 
of each spirit remaining the same to all eternity. Now, sever a flower 
from its parent stem and try to destroy it. Thou wilt find the leaves 
wither and decay. Thoucanst pulverize them, but the dust remains 
as the dead body of the lifeless nature. Select the sweetness from 
the atoms composing the flower and try to destroy it ; it will escape 
thee and sweeten the air, doing its little mite toward rendering all 
pure on the face of the earth. Then draw thy own conclusions. If 
thou canst not destroy the identity of the little flower, how can thy 
own identity be destroyed, when it is composed and the recipient of 


398 


APPENIDX. 


more high and holy powers than are used in the construction of 
aught else below thee ? Then fear not. God is not such a poor 
workman that aught of his construction ought or can be changed. 
Remember this ; all he doeth is done, and naught can undo it. 

Judge R. then went on commenting in his highest and most eloquent strain, 
when the following communication was received : 

A man with a mighty mind ! his spirit seeks the highest spheres 
known, and there revels in the glory of the eternal light of God ; 
returning, his mind bums as a volcano seeking the outer air, and when 
the bursting point is reached" the lava runs down the side of the 
green mountain and all is scorched and blackened. Then again 
comes the relapse. This is followed by another glorious visit to the 
spirit-home, and then the circle is entered again and the fire lighted, 
and again all is dark. Oh 1 visit those holy places oftener; they do 
thee good; and all else that is worthy of being good and useful is 
given thee in these glimpses of the purity of heaven bestowed upon 
thy hungry spirit. Do not burn the body of thy spirit-home ; keep 
thy brain cool. Remember thou art the image of God’s noblest 
production, a combination of things in nature. Go on thy way 
rejoicing; all is well! We love thee, and will, if thou dost open thy 
door, pour in the continual flood of living light. All is well with thee. 

Again we entered into conversation about the mind, spirit, and passions, 
when we received the following communication : 

The mind is debarred from entering eternity, from the fact that 
the mind is not constituted of principles that are a part of eternity. 
The inhabitant of the mind is the essence of the mind, and as such 
endureth forever. 

By the compressing of all these passions you get the harmonious 
spark called spirit, and leave behind all the hulls called passions. 

The animal passions are compressed to give you passions above 
them, making your passions as the compressed essence of theirs. 

Light is the source of life, motion, chemical affinity, astronomical 
calculations, and all else but God. 

Existence is proof of harmony. When you use that word all is 
said. There is one harmony, one purely harmonious God. All else 
diverge and converge to this point. 

Something was said about the harmonious action of mind, and the medium 
immediately wrote: 



APPENDIX. 


399 


I* or this reason your minds are governed by harmonious principles. 

I then said to Calhoun, My son tells me you teach him many important 
things. Will you give me some idea of what they are ? 

It was immediately answered : 

The knowledge of light as our brother spirit has been giving it 
to you. 

I regret extremely that I did not preserve the conversation and remarks 
which called forth the different portions of this communication. They would 
have served to give still more point to the communication itself. But I could 
not recall them. As it is, I consider the whole communication as exhibiting 
the highest order of intellect, and that intellect sublimated by the purity of 
the sphere in which it exists. The style and language will be recognized as 
perfectly Websterian, from the pure Saxon English which runs throughout 
the whole of it Very truly yours, 

N. P. Tallmadge. 


I add from my records the following communications, some of which were 
received in the Governor’s presence, the account of which I kept. 

J. W. E. 

Received through Mrs. S., August 10, 1852, purporting to 

jbe from Henry Clay. 

0 

It is with feelings of thankfulness that I have again found an 
opportunity of speaking through a medium. It seems to be the 
wish which is ever uppermost in my mind to come back to earth, 
and mingle again in the scenes in which I took so active a part, but 
not with the same desire that I then had to participate in the hopes 
or fears which sway the minds of those who can not see beyond the 
present sphere of existence. 

But it is my desire to make myself known, if possible, to those 
with whom I have walked the down-hill path of life. And it is my 
aim when I shall succeed in so doing, to open their minds to the 
truth of this incalculable and momentous manifestation, to them 
unknown. 

0 

I foresee, in so doing, the light of wisdom to rule and govern a 
nation that is striving to rise into liberty on the wings of an eagle, 
and how absolutely necessary and all important is it that the minds 
of the rulers of the land should be filled with the wisdom which 
shall enable them to rule with a justice which shall diffuse its in- 





400 


\ 


APPENDIX. 

fluence with the knowledge of truth. And the truth, when it shall 
reach the minds of the people, with the power which only truth 
can approach, will open their minds to the enjoyment of this glo¬ 
rious knowledge, which will lead to the happiness of the people, to 
the nation’s lasting good. 

When this young eaglet, whose aspiring wings are spread to all 
nations and climes, shall become stronger in her strength, and more 
powerful in her power—and, thank God ! this power shall yet be 
felt in the uttermost parts of the earth—the cry shall be to the 
people, Strengthen ye my loved ones with the strength of the truth 
which is strengthening ye. 

Oh, how lovely the light! how palely beautiful the beams which 
are darting hither and thither around. And it falls there, and it 
falls here, and it takes root, and the root takes strength and is be¬ 
ginning to flourish. But ah! the young saplings are yet tender. 
The winds of ridicule and calumny blow roughly over their head. 
It may break. It may rudely handle them in their tender youth. 
But oh! it will not blast them. The young trees shall lift their 
heads and become as oaks, which, amid the tempests, stand un¬ 
moved. 

And I would say to the weak ones, oh! be strong in your faith 
and trust in God ; for this glorious work is advancing slowly, but 
surely and steadily. And as an army whose ranks are feeble at 
first, it shall increase in strength and beauty, and might and majesty, 
until it shall overpower the hearts of the people, not with the force 
of power, but with the power of love. 

Already in my short journey I can perceive how great the happi¬ 
ness and welfare of the nation is to be promoted by a knowledge 
of the truth, when they shall reap the benefit of the communion of 
spirits from the highest to the lowest in the land. 

Oh! how great, how earnest is the desire of spirits to make their 
presence known! And through that influence the hearts of men 
shall grow weak in their desire to commit crime, and to wrong 
their fellow-man. Through that influence the weak and oppressed 
shall be raised from the dust, and placed on the level plain of Hu¬ 
manity ; which the power of God willed all human beings to enjoy, 
but which the perverted will of man, whose conscience has become 
deaf to the voice of nature’s God, has down-trodden and oppressed 
when circumstances have given him authority over them. 


I 


appendix. 401 

But the voice of freedom from the thrallaom of mind and body 
shall ere long be heard over the land, and minds shall rise strong 
in the knowledge which God has given them, and teach to other 
minds how dark the gloom which sectarianism, and superstition, 
and unbelief, and skepticism have cast around them. And I say 
theii fetters shall be broken as the light shall spread onward. 

As I contemplate this work, which is gradually becoming unfold¬ 
ed, I thank God in my inmost heart that 1 have been permitted 
to soar above this land of shadows, and darkness, and dimness, and 
whose honors and glories flee away as shadows from our grasp, and 
leave us toiling for we know not what. 

I now stand on the mount of Hope, whose strength upholdeth 
me, and whose light becomes stronger and brighter, nor vanisheth 
as the objects are nearer. But more lovely becomes this lovely 
light the nearer I approach it, through the goodness of God and the 
aid of spirits made perfect, who dwell in the presence of his smile, 
and who do their Father’s will where life is unceasing, joy is never 
ending, and eternity is eternal. 

One Hundred and Thirteenth Interview. 

New York, September 12 th, 1852. 

The Circle of Hope met this evening. Mr. N. P. Tallmadge, of Wisconsin, 
was present by invitation. 

Mr. Ambler was requested to open the meeting with prayer. He was im¬ 
mediately thrown into the trance state, and in that condition gave utterance 
to one at once touching and sublime. 

Mrs. S. soon became affected, and spoke as from John C. Calhoun. 

This is a novel situation for me, one which I can scarcely yet 
realize myself. It is, nevertheless, a mighty and overwhelming 
reality to me as well as to you, my friends, who can feel it to be 
such. I have gladly availed myself of this privilege this evening in 
your midst, because I can see here those with whom I had relations 
while in the form. 

My object in coming is to me a very great one, and, God knows, 

I wish it was so to the world at large. I wish, I desire, I pray most 
fervently that we might feel how great the responsibility that is rest¬ 
ing on each one who has heard the revelations of life and truth, to 
spread the echo, to spread the circle of sound, of thought, of energy, 
of ambition, to excel in the labors of the field, in which they are 

26 


402 


APPENDIX . 


placed by being partakers of this high and holy privilege—privilege 
unfathomable, untold, unfelt, and unexpressed, ever changing, ever 
beautifying, and becoming more lovely, more light, more holy, more 
serene in its outward paths. 

My experience as a spirit is very limited in comparison with some 
with whom you have conversed, and I deeply feel it to be so to-night. 

I deeply feel the barrenness of my soul, the lack of wisdom, the 
dread of ridicule, the loss of friends, the thought of enemies which 
debarred me from participating, from being experienced, from a want 
of knowledge of this holy privilege. 

Why, my friends, while in the form it was not a new thing to me. 
Oh, no! it was a great reality, which my soul felt to be true, but 
dared not own. Have I not felt the presence of my friends around 
me in my seasons of despondency and doubt ? I believed it, but 
dared not say it. 

That "‘dared”—shall I tell you what it did to me? It shut out 
from my soul a revelation that might have gladdened it, and compels 
me now to unbeam, when the covering of clay was thrown off. 

Ask him, and him, and him, if he has not felt the presence of 
loved friends departed? a mother, a child, a wife was near ? Yes, 
and the inmost heart, welling up from the depths of the inmost 
tenderness, will answer. 

It is the connecting link between the spirits of your sphere and 
ours; the cord that draws the spirit back to earth and elevates the 
thought back to heaven. 

This may to many seem a small, worthless, and even absurd sub¬ 
ject. The great and mighty of the earth despise small things, yet 
it is the small things, the trifles, which draw out the tenderest emo¬ 
tions of the heart. They swell and overflow. Have not the high 
and mighty those well-springs in their hearts? Yes; every heart 
will gush up, and through their afflictions must the mighty ones be 
reached. 

Thank God! it has been told me in my home, though you may 
not see it, that the time will arrive when earth’s children will all be 
childien of our lather, who is the God whom all nations adore in 
some form. Some adore him as the sun, as images, as nature. The 
simple hearts, and those in high places, the poor and the humble in 

heart, adore him—the afflicted and the downcast, and lie comforts 
them. 


APPENDIX. 


403 


This intercourse is calculated to bring heaven and earth more 
closely together, and to make man feel his responsibility as man, to 
lilt him up from his degradation, and when you see this fully, you 
will not say the spirits’ labor has been in vain. When the unfolding 
light of spiritual communication shall reach the heart of the sons and 
daughters of earth, it will come with sweet humility, open their eyes, 
and show them wherein they err. It will set them to thinking ; and 
„ every heart thus set to thinking will feel “ Thou art the man.” 

No one will be overlooked in the crowd. The great spirits will 
take cognizance of all, the high and the low. 

Some say, I’ll believe when others do. If so, you lose much 
precious time by tarrying. Sometimes the laggart is caught in dark¬ 
ness ere he is aware. 

Then, turning to Mr. Tallmadge, he said : 

My object in coming to-night is principally to you, my friend, as 
I wish to whisper a word in your ear that you may be strengthened 
in your faith, you may be a medium to convey important truths to 
others, as I am now to convey my knowledge to you. This is with 
me yet very limited ; but I do not live as one without hope. Far 
from it. The circumstances now surrounding me are so different 
from those surrounding me while on earth, that my vision is more en¬ 
larged. It is not bounded by so small a compass as this city, this 
country, or this world, even, in my little sphere. But the knowledge 
that is now opening to my view ! I can not conceive of its magnitude. 
The wisdom of God, the witness of his created worlds of power, of 
light, which is ever opening to my view ! if it come any faster it 
would overwhelm me; as my sphere of thought, of experience, as 
I said before, is very limited. Why, I can not give even the faintest 
conception, nor will I try, of the magnificent, ever-varying, and all- 
absorbing visions and realms which are continually breaking upon my 
enraptured eye. 

How very dim life on earth seems to me now! I look upon it as 
a troubled dream, wherein were indeed some bright spots, some 
kind feelings shed around my path to make it brighter. I was but 
the germ placed in a casket of clay, whose inner unfoldings, whose 
heaven-sent aspirations, should have begun to develop themselves 
sooner while placed there. 

Of every man shall be required a talent. Let each ask, Have I 


APPENDIX. 



one, and will the Lord require that talent of me ? Most assuredly, 
my friends. Do not hide it in the ground, but let it shine forth to 
warn your fellow-men. It was given to use—one may help another, 
and all mingle and combine together, and make up the great sun 
which giveth life on earth. 

Every created one has some germ of beauty to be expanded. All 
are nut unfolded, because the present state of society forbids it. 
What beautiful spirits are hid below the superstition, ignorance, 
error, and poverty that surround you! 

When will man feel that his fellow-man requires a talent at his 
hand ? As ye do it to these little ones so ye do it unto me. 

You may think that all are not performing a work. All can not, 
through the force of circumstances. The work which enables the 
ricli man to roll in luxury causes the sweat to pour from the poor 
man’s brow. Is this light ? Is your society organized aright ? 
Were labor so equalized that all might bear a part, each in his re¬ 
spective capacity, all might share in the benefits, and yet all be in 
their proper places, not to create confusion, or a vast revolution, or 
plan of socialism, but so dividing and diffusing that the wants of all 
should supply the wants of all; the works of all supply the works of 
all; mind as well as labor. By so doing there would be no neces¬ 
sity for the poor beggar to wander through your streets, for the 
little stray waifs, the homeless ones, to be cast on the broad sands 
of iniquity. 

How the spirits grieve at the lowness of those who are made to 
grovel in the dust, by the selfishness and rapacity of their fellows in 
humanity ! The humblest creature, however deformed or warped, 
is capable of being cultivated in its own sphere, and be made useful. 

Friends ! won’t you work to bring this about? Won’t you speak 
to those in high places ? It will begin as a drop and flow out and 
become a stream, and grow broader in the glad sunlight. 

The seed is not always sown on fallow ground. In some places 
it will yield fifty-fold; and if it yield only one, will it not satisfy you 
that you are improving your time ? 

Do you not perceive, as you use your talent, it will increase ? That 
it confers more strength on the owner, as well as extends to others 
the benefits which you have so bountifully received ? 

They told me this was called Circle No. 1. 

Your privileges have been No. 1 indeed, and your responsibility 


l 


APPENDIX. 4f)5 

is the same. Do you not see how great your talent, and how much 
will be required of you ? 

You are entering on an era of great events, great developments, 
great revealments, great revelations. 

Will all, then, endeavor to be satisfied with the part that is given 
him? All have a part to perform. Just as soon as you are pre¬ 
pared for it, just as soon as you can bear it, just so soon will that 
part be required of you to your utmost satisfaction. 

My friends, continue in your faith, and hope, and work, and I bid 
ye God speed. More I can not do. You are in better hands than me. 

One Hundred and Twenty-third Interview. 

Monday , Oct. 21th, 1852. 

Last evening as I was writing in my library alone, Mr. and Mrs. S- 

were shown in. They had been impelled by the spirits to come over and see 
me ; and though they knew that I had the day before left town with the in¬ 
tention of being absent from town for several days, yet they were told by 
the spirits that I was home, and so they came and found me. 

A few minutes after they came in Mr. Hutchinson called, and thus we 
four without any preconcert formed a circle, at which we had the following 
communication from Daniel Webster, who died on Sunday, the 24th inst. 

He was some time in getting control of the medium, and in the mean time 
Mr. Sweet and Mr. Hutchinson made inquiries, from which they ascertained 
who it was, but I was silent 

They got nothing more than an announcement of who he was, until they 
solicited me to ask some questions ; and I inquired whether his coming to 
commune with us so soon was the result of his strong attachment to earthly 
things, or was in the performance of a duty, a mission with which he was 
charged ? 

After a while, he said : 

My friends, it affords me unspeakable pleasure to be so soon and 
so candidly received as a visitor from the country which I find is no 
longer an unknown one to many of you. 

At this moment, friends, I realize my utter unworthiness of this 
blessing, this opportunity ; nor should I so soon have enjoyed it, were 
it not for the kindness of old friends whom I have met with, and who 
have taken me by the hand as a brother, and assisted me. Not 
only in one sense unworthy, but in a thousand other respects do I 
feel how undeserving I am of being permitted to make my presence 
known to those who know I had no sympathy for such dreamings or 
imardnino’s, as I conceived them to be while here. 

& o 7 


406 


APPENDIX . 


Heaven knows I am as thankful and as humble as any of God’s 
creatures. I now truly see and feel my position in respect to my 
eternal welfare. Yes ; God gave me a massive intellect, the world 
said, but that intellect now appears to have been very narrow in its 
development in the wisdom which it now requires to be made ac¬ 
quainted with, in order that the qualities of mind which were so 
richly bestowed upon me while here on earth, may now become 
clear and unclouded in the conclusions of spirituality, without which, 
were I Solomon himself, I could not attain to more than the most 
commonplace mind on earth. 

It is not the material kind of wisdom which I now need to aid me 
in my new stage of development. I find I am what I believe you 
call an undeveloped individual in my new stage of existence. But, 
thank God, I see ample fields opening for my research, which I might 
have entered lone: ago had I been so minded. 

It was a great, though not a grand mistake of mine not to seek 
the truth before, regarding this matter. 

In my day I sought out many truths, and many new truths to 
many minds; but now I see that the most important truth was alto¬ 
gether overlooked. My soul felt with an overwhelming force the 
mighty sense, the infinite power of the Almighty in all his works. 
The grand and glorious hand of nature imparted her divine revela¬ 
tion ; but, friends, I never sought the voice which might touch my 
heart and receive an answer in the flesh. 

It is this I mourn for now. How clearly do I now perceive my 
short-comings! But, thank God, my life has not been spent entirely 
in vain for my country or mankind. I speak not thus with a feeling 
of triumph, or boastingly, but with a feeling of regret that I had not 
more wisely directed my talents, and had not enabled myself to let 
the glorious gifts of God in me shine forth in a purer, broader, and 
brighter light. 

As I look back on my past career, I see much to regret and much 
to rejoice for. I see, at the present period in my country’s historv, 
peace and plenty, and the people as happy as they possibly could 
be, under the present state of affairs. But since I have thrown off 
my mortal body, my spirit has taken a bird’s-eye view of the uni¬ 
verse. Oh, God ! how dark it seems even here ! [Here were evi¬ 
dent signs of deep emotion.] 

It appears as though the minds which directed the people were 


APPENDIX. 


407 


undirected themselves in so many respects, where, had they done 
differently, a different state of things would now exist. But I have 
no right to complain. I did not see it while here to so great an ex¬ 
tent as I now see it. 

Oh, I see how very great the darkness of the leaders has been in 
respect to the wants of the people, and my own leanness in this 
respect stands before me as a withered tree. 

You wish to know my object in coming here to-night. It is easily 
told. You all know my former character. You can not possibly be¬ 
lieve I can so soon become spiritual-minded. Clouds of materialism, 
which darkened the finer elements of my mind, still cast their shadows 
around me; but I wish you to understand that I realize what I 
might have been, what I am, and what I am to be. My life on 
earth was misspent, and my mission is to make the atonement for it. 
To be the Daniel Webster on earth and the Daniel Webster in 
heaven. You understand me ? 

I confessed that I did not. 

He said: 

My friend, my respected friend, you do no* confess that you think 
I can not be happy ? 

I am in a state to profit much and deeply by the experience of 
many who have been here before me, and you will confess that I am 
the man that can do so. 

It will be my earnest wish to benefit my fellow-beings on earth. 
My sympathy is with them. I participate in their hopes and fears, 
and you will not therefore be surprised at my desire again to return 
to earth. 

Here he paused, and it was intimated to us to ask him questions. We 
stated the great want we felt of practical instructions, whereby the minds 
of people could be reached easier than by general abstractions, and we 
wished he would give us a practical view of the change he had undergone. 

He answered : 

I was first impressed with the vastness of the change I had un¬ 
dergone. The next was the boundless space that lay before me to 
explore; and as my eye traversed the immensity which surrounded 
me, I felt as but a speck in that immensity. 

The next was my meeting with my friends—the next the view of 
myself, and the character of the sphere where I mingled. Having 


408 


APPENDIX. 


become sufficiently enlightened on those subjects, and having my 
past life brought forth in bold relief before me, the question naturally 
arose, I will atone for all the wrongs I may have committed, con¬ 
sciously or unconsciously, as far as shall lie within myself. 

That seems to be the first duty which is required of me in my 
new home; to see myself in true colors, that the false colors may be 
stripped from around my existence, and the true shine forth with 
greater and native brilliancy. 

There was something in the manner in which this was delivered, that 
struck those of us who had heard him speak, as remarkably characteristic 
of him, and we gave utterance to the thought. 

He said: 

How happy I am. You do more than I would have done. You 
all believe it. 

Then, in answer to a question how far his prayer for forgiveness when 
dying had aided him afterward, he said : 

My friend, in my short existence I find that sin must forgive itself 
by expiating itself in the mind. How naturally the former life, 
former faults, and former follies all rise up before me and reproach 
me, and almost take the form of an avenging angel. If there is a 
hell, it is when such thoughts reign supreme ; and if there is a 
heaven, it is the recollection of having performed the duty required 
of us by the Great First Cause, who gave us our talents to be used 
for the benefit of our fellow-men, and made us the machines to direct 
the springs placed within our bodies. 

That is to be my greatness again. My mission will consist in 
reaching men in many different ways. Not in one, or two, or twenty 
ways will I perform the work which I am beginning to learn merely 
the alphabet of. Yet, my friend, when I shall be permitted to come 
again, I can more clearly explain to you my position and my em¬ 
ployments than I can at present. My experience is but short in 
my newly-found home. But I hope, fervently, hopefully, deeply, 
trustingly, to be useful in every sense of the word, useful to my 
fellow-men and to myself. 

I see many means of intercommunication which are shortly to be 
opened, which, however, I could not explain to you so that you would 
understand, and which I hardly understand myself. It would be 
the blind leading the blind. 

O 


A PTENDIX. 


409 


The interview continued a good while longer. It was desultory. He spoke 
so rapidly I did not make the necessary memorandum. 

I mention a few incidents. 

Among other things, in answer to one of our questions, he said : 

That at his departure he was unconscious for about fifteen minutes, 
during which time his spirit was leaving its former tenement, and 
mingling itself with its new atmosphere. He supposed that all ex¬ 
perience that, in a greater or less degree, unless it might be those 
who were more spiritually developed, he believed we called it, than 
he was. 

He said, also, that he was introduced to us, and to this mode of communi¬ 
cation by Mr. Clay, that he had been round with him for two days, looking 
into and learning the process of intercourse. That this was the first of his 
communicating. 

He said it was not worth while to communicate this to his friends and 
family, for they would receive it as he had done, as an idle dream. 

I spoke to him of the difficulty of reaching men’s minds with this new 
philosophy. 

He thought there was little or no difficulty about it. 

How happened it then, I inquired, that while this thing has been going 
on around you for four years or more, it never reached you ? 

His reply was, that it now seemed all so natural and simple, that it 
seemed to him not difficult to make people understand it. Yet the whole 
thing was so new to him that he could not yet judge accurately. “ Have 
patience with me, friends, till I am able fully to realize my present position, 
and I will speak further with you on this subject.” 

He said he discovered there were enthusiastic spirits who had communed, 
who promised more than they could perform, yet who really thought they 
could perform as they promised, and these difficulties with the mediums gave 
rise to contradictions and inconsistencies. 

One Hundred and Twenty-fifth Interview. 

> 

Oct. 30 th 1852. 

Communication given by Daniel Webster to Mr. and Mrs. S. this even¬ 
ing. 

In answer to a question about his mission, he said : 

I see much good to be accomplished when I shall have sufficiently 
progressed in the sphere in which I am placed, to understand the 
laws which are requisite for the high and delightful mission of con¬ 
tributing the use of the talents with which I was blessed in enjoying 
the use of, and was permitted to see the character of the fruits 


410 


APPENDIX. 


which they bore while performing the duties of life’s requirements 
while here. And I now recognize, in a full and fair vision spread 
out before my eyes, how greatly these talents may be developed in 
a spiritual point of view, which will still continue to make me useful 
to mankind. 

And, thank Heaven, no qualms of conscience, prejudice, or princi¬ 
ple shall act there as a barrier to obstruct the full flow of my soul’s 
aspirations after goodness and wisdom, to surround me with the 
ennobling and beautifying principles which have lain deeply imbed¬ 
ded within my soul. 

In glancing over my past existence, I perceived many feelings, 
which lay buried within my being, were concealed from my view by 
the outward causes which were acting upon, and moulded my mind, 
and left their impress graven upon my public career in letters which 
time will not soon efface. 

I now find that the predominant feelings which were once called 
into action from my station in life, had the effect of deadening what 
would otherwise have lighted and radiated my mind to greater ex¬ 
pansion than I could possibly have conceived while there, and thrown 
a genial influence of inward light upon my outward man, which 
would have made life seem as only the stage whereon to enact the 
duties assigned us by the infinite wisdom of our Maker. And then, 
having made our peace with God, through having made peace with 
our fellow-men, in benefiting them by the instructions which have 
been given us in their behalf, we should put on immortality as a 
garment of light, and be welcomed with a happy assurance, “ Well 
done, good and faithful servant, enter thou into the joy of thy 
Father.” 

I realize now how great that joy must be to a heart whose asso¬ 
ciations have ever been pure and unselfish, whose material structure 
has not so operated on and controlled their inward light, but that 
they have been able to realize the actual presence of the spirit of 
revelation within their inmost souls. And when called upon to 
change their place of habitation, have set out as upon a road whose 
banks were lined with living flowers, and whose streams were im¬ 
mortal in the light and transparency of their flow, and whose 
thoughts had realized (in more than dreams) the unfading and un¬ 
failing sources of happiness ever springing forth and enrapturing the 
eye, and bathing the soul in the mellowed beauty of heavenly com- 


APPENDIX. 


411 


munion. Dreamy now seems the past compared with the fair real¬ 
ities of the present which have been presented to even me—me, 
who entered as a traveler that seeks an unknown country and re¬ 
quires a map to guide him through the many different and dimly 
conceived localities which he may have heard of, as being some time 
to be explored, and leaning upon an all-ruling Power, but not re¬ 
membering that the eternal life has more mysteries to be sought and 
found than the short, the transient one which we have known here 
the longest, but short when compared with the smallest part of that 
which we have in view. 

Had I a thousand tongues to tell the multitude of wonders, they 
should all be of the great and reforming in all its aspects, the good 
of my country, the good of mankind at large, through the exceed¬ 
ingly beautiful and natural laws which are bringing the world of 
reality, and that which has been hitherto one of shadows together. 

My words fail to describe my feelings, when I attempt to portray 
the delight which I feel thrill through my soul with a warm glow 
of happiness in contemplating the high destiny of the human race. 
I do not speak of that which is to come in centuries. I do not 
wish to carry my ideas out of your reach ; but I mean within a few 
short years which I can speak of, as knowing the meaning of what 
I say, having so lately been guided by the same measure of time 
myself. ****** 

I feel that the high and beautiful wisdom of the Almighty God is 
indeed manifesting itself in a manner miraculous to spirits and 
astounding to mortals. And were I willing at this period of time to 
become a visionary rather than the practical man which I ever de¬ 
lighted to be, I could paint such pictures as would open the bowers 
of Eden, green and beautiful to your view, fanned by the wings of 
angels, soothed by the breath of love and hope—bright hope—har¬ 
monized by the all-pervading power of wisdom, which not only has 
worked, but is continually working wonders in the flesh and in the 
spirit. It would be a picture of peace and happiness, brought into 
operation by the cooperation of men and spirits, which, through 
their combined efforts, will yet concentrate the forces of their 
powers, that their strength shall be felt through every nerve and 
fiber of the human mind. 

To me, who can now view these things independent of mortal 
eyes, the prospect is indeed cheering. Pray Heaven that the eye of 




412 


APPENDIX. 


\ 


your understanding may be opened to realize here what I never 
appreciated in its stupendous might and majesty until I arrived 
there. 

One Hundred and Thirty-Fifth Interview. 

November 23<f, 1852. 

This evening the Circle of Hope met. General E. F. Bullard, of Water¬ 
ford, and Miss Bishop were present as visitors. The communications were 
through Mrs. S. as the medium, and were as follows : 

Friends, I was called Daniel Webster while an inhabitant of 
your sphere. 13y that name you will now recognize me as the 
spirit addressing you. 

I must confess it is with feelings of delicacy that I approach your 
circle to take a part of your valuable time. But my opportunities 
of conversing with friends in this sphere, since my departure as an 
embodied form have been few, and it is not that I expect to be able 
to impart much instruction to you as regards the higher and more 
beautiful plane of thought on which your minds are arriving, as it is 
to say how I am grateful and humiliated to find how true is the 
truth of this returning to earth, and how foolish is the blindness 
whi h makes men turn away their eyes and shut their hearts to the 
knowledge which speaks to the heart in a trumpet tone, or reaches 
them through the still small voice of conscience. 

My experience has been but of short duration, yet long enough to 
see and to feel how much of the true knowledge, which might 
govern and direct the human mind, for its temporal as well as spir¬ 
itual welfare, I was utterly ignorant of. I now see how utterly in¬ 
capable men are with their present knowledge and past experience 
of advancing the welfare of the human race in the progression eter¬ 
nal which might be, if better acquainted with the human and divine 
laws apparent around you. 

The laws which men make are so different from nature’s. I have 
been looking into the narrow platform of thoughts and fears which 
men are constantly erecting and constantly overthrowing, for the 
simple reason that the platform is not wide enough, and thus one 
scale outweighs the other. 

As I look abroad over the earth, over my ow T n loved country, I 
see so many small circles—so many small platforms, and that they 
need a larger one to revolve around. 

O 


APPENDIX. 


413 


I am astonished as I look around to see how very contracted my 
ideas were, yet I fondly imagined I took a flight like the eagle in 
her soarings to view the extended map of mind. 

■friends, will you doubt me when I tell you I see a great and 
gradual change which will soon cover the face of the earth ? I see 
the fires blazing up and breaking forth in different directions, and I 
see many and mighty spirits lighting these fires and feeding them— 
many great and mighty men who have passed away from the earth, 
coming in strength to help the work of the redemption of man. 

I feel I have a great part to take in this mighty revolution. It 
has begun, and is spreading and overwhelming, as the billows roll 
over the great face of the waters when lashed to fury by some un¬ 
seen power. 

Oh that I had begun my seeking sooner; that I had wisely im¬ 
proved the talent given me, and let it shine forth, for then it would 
have lightened my path upward to the mansions above. 

Mighty thoughts rush through my brain as I look abroad—too 
great for utterance now. I see that this work is to be a practical 
one. It is not to be performed by the writers, or philosophers, the 
wise men or the poets of the day, but all, from the greatest to the 
lowest, are to assist and be instruments of utility, not as servants, 
but as heirs, as brothers, who will all alike enjoy the fruits of their 
labor. The young, the old, the middle-aged, all are to assist. 

In looking back upon many of my friends who were familiar with 
me here, I see that before six months, or a year at farthest, shall elapse, 
many of them will have embraced and will proclaim this great truth, 
and I see some of them are to join me and assist me in more ways 
than one. I see many among my friends whose minds are awakened 
to the subject, but whose fears deter them from investigating, and I 
see many of the spirit-friends who are keeping their feelings alive. 

You think I ought to describe my spirit-home, and truly I would 
do so if it were in my power. Think of a life spent here mid the 
toil and bustle and busy thoughts of a nation, where the mind 
reached heaven but in glimpses, and the soul did not drink deeply 
of the inspiration around it. Imagine such a one taken to that 
country, and placed amid all that was new, and startling, and glori¬ 
ous ! It is a child in its first efforts to learn its first lesson. Pic¬ 
ture my friends around me, telling me all that is new, and good, and 
beautiful, and how much I must learn, and forget, and work. Yes, 


414 


APPENDIX. 


work is no new word in the spirit-world. Every immortal soul is 
ever working, ever seeking for new light and new knowledge, and 
the more knowledge they obtained before leaving your sphere, the 
less they have to seek for in their initiation into the world of won¬ 
ders. 

You speak of your statesmen’s having left you, of your having 
none to till their places. Do not think so. Greater than they will 
fill their places. Mightier than they shall speak to the nation, in 
language bringing flowers of truth for man to live by and to die by. 
To die; the word will be banished from earth. It is but an ex¬ 
change, a putting off the worn-out frame, and entering the new and 
beautiful spirit-covering which is prepared for us as we emerge into 
the world—not of shadows, but of bright realities. 

Your earth is but a speck when compared with the splendors 
and high glories which I see before my view, but which I have not 
reached, but see in the distance, and labor to reach. The vail is re¬ 
moved. The bright and beautiful country is in my view. As a fair 
landscape it appears before me, and I as the wanderer, when pictur¬ 
ing the joys of his far-off home, I am looking at it. This urges me 
on where 1 may behold the sun of righteousness in all its unclouded 
splendor. 

My ideas are imperfectly given, owing to the difficulties of com¬ 
municating, and my want of knowledge of its laws. I have been 
anxious to speak here before, but have not always been able to im¬ 
press my name. But I am improving, and hope soon to be able to 
impart some things of utility, something practically to benefit those 
who take an interest in this good work. How I regret I did not 
begin sooner! My feelings overcome me when I look on what I 
might have been. My language may not have appeared like that 
of Daniel Webster; but I was anxious to begin, though I began as a 
child, for I know you will make good use of it, and it will be of 
much use to my surviving friends. 

After a pause, he said : 

My old friend Mr. Clay desires to speak. 

And Mr. Clay said : 

Friends, it is some time since I have had the pleasure to make 
myself known to you, though I have very often met with spirits 
who mingle around your circle. 


APPENDIX. 


415 


I have deeply rejoiced this evening at the efforts of my friend to 
give forth his ideas to you. He has succeeded in some degree; if 
imperfectly, you must make allowance, for there are circumstances 
which we can not always control. I am happy, most happy this 
evening to come in company with my old friend, and it is nothing 
more nor less than a high degree of wisdom that has called that 
spirit from the earth, and many others, for they shall, from their 
high abodes, become perfected, and give it back to earth. The 
minds which sway mankind are being moved, and those in the spirit- 
land must take their places. Darkness shall no longer cover the 
face of the earth. 

The men who conduct the affairs of the nation are about to be¬ 
come enlightened in a manner which shall compel them to throw 
aside old forms and emerge into the channel which this new revela- 

. o 

tion is opening to all. And it shall be felt in the public institutions, 
and in the schools, practically felt and practically acted on. It will 
give you new laws, new ideas to carry out, and show the rottenness, 
the uselessness of your falling laws, and make the path beautiful 
and plain and clear, so that even a child may tread it. 

Some say it will not reach all. That is a mistake. It will first 
reach the intelligent mind, because it is what the intelligent mind 
requires. The mind which has had chains and land-marks has be¬ 
come weary of them, and this light shall shine on their souls and fill 
them with joy. 

This many have been expecting, but they little thought they 
were to receive it in so simple a way as the rappings. They who 
would find out great truths must first find out its simplicity. 

Ere long you shall hear strange tales from across the seas. The 
spirits arc laboring with untiring zeal to assist man in his mighty 
labors. You simply show him the high privilege he may aspire to, 
the knowledge he may grasp, and then your duty is done. Place 
the means within his reach and pass on to another. 

Slow but steadily it is spreading, and gently, and in musical tones 
it comes; yet to some it comes as an avenging voice of past mis¬ 
deeds ; to some it comes lifting them up from sorrow ; to some who 
cease to look for happiness on earth, it opens new fountains of light, 
and lights up the darkness within. Some it shall haunt as a spec¬ 
ter, and cause them to shrink from past misdeeds and present 
crimes. As though a thunderbolt fell at their feet, they shall stand 


416 


APPENDIX. 


still and wonder. To some it has come as a beacon-light seen in the 
distance, but never reached—sought in vain; but now the windows 
open and the light enters. 

Thus will it affect different minds ; but all will be reached. Some 
may scoff, and sneer, and cry humbug. Yet there is a feeling 
awakened within their hearts. They feel that it is other than that. 
It takes no form save that of universal light, and love, and progres¬ 
sion. It absorbs no one spot, but as a mist would envelop the 
world. 

All I can say this evening is, Go on in your quiet and beautiful 
and soul-cheering work, and God and spirits will assist you. And 
what more assistance can you ask for ? 


At the request of Governor Tallmadge the following letters are added to 
his appendix. 

The first was to the “ National Intelligencer,” at Washington. 

Collamore House, New York, April 30, 1853. 
Messrs. Gales & Seaton : 

A friend has just called my attention to an article in the National 
Intelligencer of the 25th instant, headed “ Impostures and Delu¬ 
sions.” The article is not under the editorial head; still it is not 
marked as a communication, and was considered by the gentleman 
who handed it to me, and would be considered by the generality 
of your readers, as editorial. Be this, however, as it may, the 
article is published by you without any dissent from its views, and 
may therefore be taken by the uninformed as meeting your appro¬ 
bation. 

Tile writer alludes to the “Salem hangings,” and says “that 
there may yet arise, at future periods, similar or analogous disorders 
of the popular mind, invading and corrupting the whole body poli¬ 
tic, which it may in like manner become necessary to suppress by 
the strong hand of the law. Indeed , we might point, as already com¬ 
ing within this category , the Rochester knocking s, with their kindred 
train of rascalities and abominations .” 

A little farther on the writer adds: “In like manner it is the 
general opinion of well-informed and deep-thinking persons, that it 
is already high time to call in legislative aid, if the execution of no 



APPENDIX. 417 

existing statutes can reach the present evil, for this perilous impos¬ 
ture, or yet more perilous contagion of morbid minds.” 

This is a sweeping denunciation of all who have investigated 
these “ Spiritual Manifestations,” and who have expressed a belief 
in their truth. And the spirit which pervades the whole article 
would not only recall the “ Salem hangings,” but would also invoke 
the “ fires of Smithfield.” I have no hesitation in saying I am one 
“ coming within this category.” And, let me assure you, there are 
throughout this widely-extended country some of the brightest and 
most exalted intellects who have, from a thorough investigation of 
this matter, come to the same conclusion. Yet such men are to be 
thus denounced by a writer who is so far behind the intelligence of the 
age, that he includes in his denunciations mesmerism and clairvoy¬ 
ance, which are considered by intelligent and scientific men as well 
established as electricity and magnetism. If this were all, he would 
deserve simply to be laughed at. But, in regard to Spiritualism, he 
probably never condescended to examine the subject, and yet as¬ 
sumes that he knows more about it by mere instinct, than others of 
equal talent, to say the least, do by the most patient research and 
philosophical investigation. 

This article, I am persuaded, has been published by you without 
full examination or due reflection. It runs counter to all the prin¬ 
ciples of “law and order” which have been so uniformly enforced in 
the National Intelligencer . And I regret extremely that such dis¬ 
organizing, such abominable, such flagitious sentiments should, even 
indirectly, have the influence of your names. I feel myself as being 
included in these denunciations ; for, although I do not obtrude 
my opinions or my facts on any one, still I have communicated 
freely with those who have voluntarily sought information on this 
subject. During the last winter, at Washington, I conferred fully, and 
on their own solicitation, with some of the most distinguished men 
in the nation. I gave to them my own opinions, and the exalted 
communications and facts on which those opinions were founded. 

Retired from public life, I have desired in this, as in all other mat¬ 
ters, to avoid public observation. At the same time, you have been 
acquainted with me well enough and long enough to know that, 
when I have deliberately formed an opinion on any subject, I have 
that rare quality, called moral courage, which enables me to avow it 
either in private or in public. 


27 


418 


APPENDIX. 


So far as the public are concerned, I have as yet endeavored to 
maintain a profound silence. But considering myself as one ot 
those so vindictively denounced in the article alluded to, further 
silence on my part would argue pusillanimity, and cease to be a 
virtue. I have not language to express my astonishment at the 
suggestions and doctrines there put forth—doctrines which subvert 
the very principles of civil and religious freedom guaranteed by the 
constitution under which we live. Who could have conceived that, 
at this advanced period of the nineteenth century, while we are sur¬ 
rounded by the multiplied evidences of the rapid progress in science 
and the arts, we should witness such evidences of bigotry and super¬ 
stition, and such a retrogression toward the “ Cimmerian darkness” 
which spread like a pall over the ancient world ? If there was ever 
a monomania on any subject, it is on the part of those who have, 
without knowledge or investigation, denounced so madly these 
“ Spiritual Manifestations.” I find no fault with those who do not 
believe in them; but I can not withhold an expression of my sur¬ 
prise that intelligent minds can be found to denounce those who do 
investigate them. 

To vindicate myself therefore from these aspersions, I inclose you 
a copy of a letter, which I wrote early last January, to the Hon. 
James F. Simmons, formerly United States Senator from Rhode 
Island. The letter was written in the confidence of private friend¬ 
ship, and not intended for the public eye. Such as it is, however, I 
send it to you, and ask, as an act of justice, that you will publish it, 
together with this letter, in the National Intelligencer. 

You need not be told who James F. Simmons is. He occupied a 
seat for several years with me in the Senate of the United States ; 
and among all the members of that body you did not number two 
better friends. We were both deemed capable, at that time, of ex¬ 
amining satisfactorily any question of finance or of political economy 
on which we might be engaged. But now, because we have thor- 
oughly investigated these “Spiritual Manifestations,” and believe in 
their truth, we are included in the general, and Judge Edmonds in 
the particular, denunciations of this writer. I have given the char¬ 
acter of Judge Edmonds in my letter to Mr. Simmons; and I will 
only add here, in reference to the retailed slander and sneering re-' 
mark of the writer, in regard to his decisions, that, as a judge, he 
unites the qualities of two of the brightest luminaries of the English 


appendix. 


419 


bench, namely, the profundity of Bacon with the intuition of Mans¬ 
field. Very respectfully yours, 

N. P. Tallmadge. 

Letter to Mr. Simmons (above alluded to). 

^Washington, January 10, 1853. 

My dear Sir —I was pleased to see in the January number of 
“ Putnam’s Monthly,” a statement of your experience in “ Spiritual 
Manifestations.” In our conversation at Washington, during the last 
session of Congress, you had stated the same to me. 

My experience is, probably, more limited than yours; but yours 
has served, in some measure, to strengthen the impressions made on 
my own mind, by the investigation I have given to this mysterious 
subject. 

1 had heard for a long time of the “ Rochester Knockings,” but 
had paid no heed to them; on the contrary, had considered them a 
delusion, which would soon pass away. 1 continued under these 
impressions till some time last spring, when my attention was called 
to a newspaper attack on Judge Edmonds for being a believer in 
these “Spiritual Manifestations.” I had known Judge Edmonds 
for thirty years ; had practiced law in the same courts ; had served 
in the Senate of New York with him; had been associated with him 
also as a member of the Court for the Correction of Errors, the 
hio-hest court in the State; had known him since that time as a 
Justice of the Supreme Court, and more recently as a Judge of the 
Court of Appeals, where he holds a deservedly high and distin¬ 
guished rank among his brethren, the able judges of that court of 
last resort in the State of New York. I also knew him as a gentle¬ 
man of finished classical education, and as a lawyer of an acute 
mind, and a decided talent for investigation. And, above all, I 
knew him to be a man of unimpeachable integrity. Knowing all 
these things, I concluded that if he had become a believer in 
“ Spiritual Manifestations,” it was at least a subject worthy of in¬ 
vestigation. 

Accordingly, I determined to investigate it as opportunity should 
present. I thought I could bring to bear on it a pretty good share 
of common sense and a reasonable talent for investigation. And 
knowing, withal, that I had not a great deal of enthusiasm in my 


I 


420 


APPENDIX. 


composition, I believed I could enter upon the investigation without 
much danger of being carried away by any delusion. 

In this frame of mind I commenced the investigation of this sub¬ 
ject, being an entire unbeliever, but entering upon it with a sincere 
desire to ascertain the truth. I will not trouble you with the facts 
which were developed in the progress of my investigation. Suffice 
it to say, they were of the most astounding character. I soon be¬ 
came satisfied of two things: first, that the “medium” did not know 
from whence the “raps” proceeded ; secondly, that she did not know 
from whence the communications came. Perhaps I ought in this 
connection to observe that, in pursuing this investigation, all my ques¬ 
tions were propounded mentally. The medium did not and could 
not know what they were, and of course could not tell what answers 
to give, or what would be appropriate responses to the questions 
thus mentally propounded. 

Objectors can not deny that these answers came from an intelligent 
source; but they sometimes say that they are to be found in the 
mind of the interrogator. It is true that the interrogator oftentimes 
knows the answer to the question mentally propounded by him; and 
it is equally true that he frequently does not know what the ap¬ 
propriate answer should be, but ascertains its truth afterward. 
Neither can he in any way anticipate many communications which 
are made without any questions being asked. I have frequently 
received such communications of an elevated character, and far above 
the capacity of the medium. I conclude, therefore, they do not 
come from the medium, nor from the mind of the interrogator. 

These communications, too, are perfectly characteristic of the in¬ 
dividuals from whom they purport to come. I have had frequent 
communications purporting to come from my old friend, John C. 
Calhoun, which his intimate friends would pronounce perfectly 
characteristic of him; and some of them, both in style and senti¬ 
ment, worthy of him in his palmiest days in the Senate of the United 
States. I have had similar ones purporting to come from Henry 
Clay and Daniel Webster, of the same elevated order, and peculiarly 
characteristic of the individual. I can make the same remark of 
other individuals. 

I have seen rapping mediums, writing mediums, and speaking 
mediums, and have received communications through all of them. 

I have witnessed physical manifestations, such as the movement of 


APPENDIX. 


421 


tables, without any visible agency. These physical manifestations 
are more satisfactory to the mass of mankind, because they appeal 
directly to the senses. I am better pleased myself with the moral , 
if I may so call them, than the physical manifestations. 

The next question is, from whence do these manifestations, whether 
physical or moral, proceed? Judge Edmonds was told that they 
were all according to natural laws, which would in due time be fully 
developed ; and he was directed to read Yon Reichenbach’s “ Dynam¬ 
ics of Magnetism and Electricity” (a book he had never heard of 
before), as a means of enabling him to understand these laws. I 
have read the book myself. The writer proves conclusively the dis¬ 
covery of a new element, which he calls od, or the odic force. He 
proves that this element pervades not only the human system, but 
the material world and the whole universe. He finds it in the rays 
of the sun, moon, and stars. Late English writers of high reputa¬ 
tion consider the existence of the odic force as well established as 
that of magnetism and electricity. It combines many of the qualities 
of the two latter, and is antagonistic to some of them. It may be 
presumed, therefore, that this newly-discovered element enters, in 
some sort, into these manifestations. It is said that this accounts for 
the physical manifestations. But no one can show how this force 
produces them. And even if this were proved, it still remains to 
account for the intelligence in the communications which are received. 
That intelligence does not come from tables, or chairs, or other 
material objects. It must come from mind, or from a spiritual 
source. This new element may be the medium of conveying it to us. 
To illustrate, let me suppose that a friend in New York wishes to 
communicate with me in Washington. He sends his communication 
tome through the electric telegraph. The communication is received 
and written down here, the same as a communication is received and 
written down through the rapping medium. I ask how is that com¬ 
munication from my friend conveyed to me ? The answer is, by the 
electric fluid. But does the electric fluid make the communication ? 
The answer is no ; the mind of my friend does that. So in the case 
of the rapping medium, the communication comes from some source 
of intelligence. This intelligence, as every one knows who has in¬ 
vestigated these matters, does not come from the table that is moved 
by some invisible power, nor from the medium, nor from any one 
present. It is therefore to be inferred that it comes from a spirit- 


APPENDIX. 


I 


422 

ual source, and more especially when communications are received 
on subjects exclusively known to those communicating. 

Some have attempted to account for all those things by mesmer¬ 
ism, clairvoyance, and psychology. Let it be remembered that 
twelve or tiiteen years ago, mesmerism, clairvoyance, etc., were as 
much denounced as “ Spiritual flappings” are now. They were 
called humbugs and jugglery then, as these manifestations are at 
this day. This prejudice and denunciation continued in England 
till the publication of the philosophical treatise of the Rev. Mr. 
Townshend, which changed the whole current of public sentiment. 
There have been many able publications on these subjects since that 
time, and they are now considered as well established as magnetism 
or electricity. Suppose these denunciations had deterred philo¬ 
sophical minds from investigating them, how much light would have 
been lost to science and the world ? Now, all the magic, the 
mysteries, the witchcraft, and necromancy of the ancient world, from 
the time of the Delphic Oracle, are explained by these modern 
investigations ; and all popular delusions, however exaggerated, are 
now shown to have truth for their basis. I have lead many of the 
ablest writers on these subjects ; but to my mind not one of them 
has been able to account for these “ Spiritual Manifestations.” 
Hence the greater importance of continuing these investigations. 
To denounce, therefore, those engaged in them is as unwise as it is 
unphilosopliical; and more especially if such denunciations come 
from those who never witnessed any of the facts and manifestations 
which have convinced the judgments of men equally intelligent, 
equally honest, and as little likely to be deluded as themselves. 

But what is the objection to investigating this matter ? Is it feared 
that there may be some discrepancies between the religious senti¬ 
ments communicated and the tenets of the different religious denom¬ 
inations among us ? Such discrepancies are heard ever}^ Sunday 
from our different pulpits throughout the land. And still all denom¬ 
inations of Christians, though differing about particular tenets, 
maintain the great and leading doctrines of Christianity. And from 
the investigation I have given the subject, I agree with the Rev. 
Adin Ballou, who has written the most candid and satisfactory ex¬ 
planation I have seen, that “ whatever of divine fundamental principle, 
absolute truth , and essential righteousness there is in the Bible , in the 
popular religion , and in the established Churches , will stand. It can 


* 


APPENDIX. 


423 


* 


not be done away. On the contrary , it will be corroborated and ful¬ 
filled by Spirit Manifestations .” 

It has been objected, that there have been cases of derangement 
arising from these manifestations. If there be such cases, I appre¬ 
hend they are less numerous than they have been represented, and 
may have arisen from other causes than the one to which they have 
been attributed. But be that as it may, and be the number great 
or small, it has no possible bearing on this question. Derangement 
has often followed from religious excitement, and the over-excited 
passions of the human heart. Still this is no objection to the inves¬ 
tigation of the truths of religion, or of the emotions and passions of 
our nature. Neither is it an objection to investigating the subject 
under consideration. Denunciations can not stop it, but, on the 
contrary, tend to encourage it. But for the denunciations of Judge 
Edmonds, an old acquaintance and friend, I doubt whether my 
attention would have been called to it. If it be true, it should be 
known; for great and mighty results must follow. Already we 
bear of many who have been converted from infidelity, and now pro¬ 
claim the immortality of the soul, and that “death is” not “an 
eternal sleep.” If it be not true, that can only be ascertained by 
investigation ; and the sooner it be done the better. In either case, 
therefore, all good citizens, all intelligent minds, should unite in ascer¬ 
taining the truth or falsity of this, the greatest phenomenon of the 
present or any preceding age. 

It is understood to be a general belief, at this day, among all 
Christian denominations, that spirits visit this earth ; that they attend 
us ; that they impress us, and thereby protect us from accident and 
danger. Every one’s own experience will confirm the truth of this 
observation. A communication to me, purporting to come from Mr. 
Calhoun, conveys the same idea; wherein he says, “ We, by our 
united will, acting upon spirits clothed in flesh, influence them to 
perform duties which benefit mankind.” If, then, such be the 
general belief, is it any great stretch of that belief, after the astound¬ 
ing facts we have seen and heard, to suppose that there may have 
been discovered a mode by which spirits can now communicate with 
us, in addition to attending and impressing us, and that they are 
permitted so to do? To my mind the conclusion is perfectly rational 
and philosophical. With all the evidences of progress which 
surround us here, how can we discard such evidences from the 


v 


424 


APPENDIX. 


spirit-world, which is believed to be one of “everlasting progres- 
sion. 

Many persons, unable to resist the evidence of the spiritual source 
of these communications, are finally compelled to admit them, and, 
as a last resort, charge them as emanating from evil spirits. I con¬ 
sider this as giving up the controvers}^. There may be communica¬ 
tions from evil spirits. But that does not conflict with the com¬ 
munications which bear internal evidence of coming from the “ spirits 
of just men made more perfect.” There is an abundance of com- 
jnunications purporting to come from such a source, and of the 
ourest, most elevated, and most religious character. If the “ evil 
one” has prompted these, I confess I have heretofore formed a very 
wrong estimate of his character. 

On the whole, the result of my investigations thus far is, that the 
weight of evidence is in favor of the truth of these “ Spiritual Mani¬ 
festations.” But I shall continue to investigate as opportunity offers. 
And if, hereafter, the preponderance of evidence shall incline to the 
other side, I shall as readily announce that result, as I have above 
communicated the other. 

In the mean time, let us exercise all possible charity for those who 
do not believe; and especially those who denounce without investi¬ 
gation and condemn without knowledge; for they are those that 
most need it. 

Excuse this desultory communication, and accept the assurance of 
the high respect and esteem with which I am, very truly, yours, 

Hon. James P. Simmons. N. P. Tallmadge. 


The next appeared originally in the JYew York Tribune , communicated 
by the lady to whom it was addressed : 

Baltimore, Tuesday, April 12, 1853 
Dear Madam —I seize a few leisure moments, while detained 
here a short time on business, to give you a more extended account 
of the “ Physical Manifestations” to which I alluded in a former let¬ 
ter. In this account, I shall confine myself to those which purport 
to come from the spirit of John C. Calhoun. 

I have received numerous communications from him, from the 
commencement of my investigation of this subject down to the pres¬ 
ent time. Those communications have been received through rap- 


APPENDIX. 


425 


ping mediums, writing mediums, and speaking mediums. They are 
of the most extraordinary character. In style and sentiment they 
would do honor to him in his best days on earth. 

After the arrival of the Misses Fox in Washington city, in 
February last, I called on them by appointment, and at once 
received a communication from Calhoun. 

I then wrote down and propounded mentally the following ques¬ 
tion : 

Can you do any thing (meaning physical manifestations) to confirm me 
in the truth of these revelations, and to remove from my mind the least 
shadow of unbelief? 

To which I received the following answer: 

I will give you a communication on Monday, at half-past seven o’clock. 
Do not fail to be here. I will then give you an explanation. 

John C. Calhoun. 

It is proper here to remark, that all the communications referred 
to in this letter were made by Calhoun after a call for the alphabet, 
and were rapped out, letter by letter, and taken down by me in the 
usual way. They were made in the presence of the Misses Fox and 
their mother. 

I called on Monday at the hour appointed, and received the fol¬ 
lowing communication : 

My friend, the question is often put to you, What good can result from 
these manifestations ?” I will answer it: 

It is to draw mankind together in harmony, and convince skeptics of the 
immortality of the soul. John C. Calhoun. 

This reminds me that, in 1850, at Bridgeport, in the presence of 
other mediums, among many questions put and answers received, 
were the following—the answer purporting to come from W. E. 
Channing. 

Q .—What do spirits propose to accomplish by these new manifestations ? 

Jl .—To unite mankind, and to convince skeptical minds of the immortality 
of the soul. 

The coincidence in sentiment of the answer of J. C. Calhoun and 
of W. E. Channing in regard to the object of these manifestations is 
remarkable, and worthy of particular notice. The concurrence of 
two such great minds, whether in or out of the body, on a subject 


426 


APPENDIX. 


so engrossing, can not fail to command the attention of every ad¬ 
mirer of exalted intellect and moral purity. 

During the above communication of Calhoun, the table moved oc¬ 
casionally, perhaps a foot, first one way and then the other. After 
the communication closed, we all moved back from the table, from 
two to four feet— so that no one touched it. Suddenly it moved 
from the position it occupied some three or four feet—rested a few 
moments—and then moved back again to its original position. 
Then it again moved as far the other way, and returned to the 
place it started from. One side of it was then raised, and stood for 
a few moments at an angle of about thirty-five degrees, and then 
again rested on the floor as usual. 

The table was a large, heavy, round one, at which ten or a 
dozen persons might be seated at dinner. During all these move¬ 
ments no 'person touched, it, nor ivas any one near it. After seeing 
it raised in the manner above mentioned, I had the curiosity to 
test its weight by raising it myself. I accordingly took my seat 
by it—placed my hands under the leaf, and exerted as much force 
as I was capable of in that sitting posture, and could not raise it a 
particle from the floor. I then stood up, in the best possible posi¬ 
tion to exert the greatest force—took hold of the leaf, and still 
could not raise it with all the strength 1 could apply. I then re¬ 
quested the three ladies to take hold around the table, and try alto¬ 
gether to lift it. We lifted upon it until the leaf and top began to 
crack, and did not raise it a particle. We then desisted, fearing 
we should break it. I then said, “Will the spirits permit me to 
raise the table?” I took hold alone, and raised it without diffi¬ 
culty ! 

After this the following conversation ensued: 

Q. —Can you raise the table entirely from the floor ? 

A.— Yes. 

Q. —Will you raise me with it ? 

A. —Yes; get me the square table. 

The square table was of cherry, with four legs—a large-sized tea- 
table. It was brought out and substituted for the round one, the 
leaves being raised. I took my seat on the center; the three 
ladies sat at the sides and end, their hands and arms resting upon 
it. This, of course, added to the weight to be raised, namely, my 
own weight and the weight of the table. Two legs of it were 


APPENDIX. 


427 


then raised about six inches from the floor; and then the other 
two legs were raised to a level of the first, so that the whole table 
was suspended in the air about six inches above the floor. While 
thus seated on it, I could feel a gentle, vibratory motion, as if float¬ 
ing in the atmosphere. After being thus suspended in the air for a 
few moments, the table was gently let down again to the floor! 

Some pretend to say that these physical manifestations are made 
by electricity ! I should like to know by what laws of electricity 
known to us, a table is at one time riveted, as it were, to the floor, 
against all the force that could be exerted to raise it; and at an¬ 
other time raised entirely from the floor with more than two hund¬ 
reds of pounds weight upon it ? 

At a subsequent meeting Calhoun directed me to bring three 
bells and a guitar. I brought them accordingly. The bells were 
of different sizes—the largest like a small-sized dinner bell. He di¬ 
rected a drawer to be put under the square table. I put under a 
bureau drawer, bottom side up. He directed the bells to be placed 
on the drawer. The three ladies and myself were seated at the 
table, with our hands and arms resting on it. The bells commenced 
ringing in a sort of chime. Numerous raps were made, as if beating 
time to a march. The bells continued to ring, and to chime in with 
the beating of time. The time of the march was slow and solemn. 
It was beautiful and perfect. The most fastidious ear could not de¬ 
tect any discrepancy in it. 

The raps then ceased, and the bells rang violently for several 
minutes. A bell was then pressed on my foot, my ankle, and my 
knee. This was at different times repeated. Knocks were made 
most vehemently against the under side of the table, so that a large 
tin candlestick was, by every blow, raised completely from the table 
by the concussion! 

I afterward examined the under side of the table (which it will be 
recollected was of cherry), and found indentations in the wood, 
made by the end of the handle of the bell, which was tipped with 
brass. Could electricity make those violent knocks with the handle 
of the bell, causing indentations, and raising the candlestick from 
the table at every blow? Or was it done by the same invisible 
power that riveted the table to the floor, and again raised it, with all 
the weight upon it, entirely above the floor ? 

Here the ringing of the bells ceased, and (hen I felt sensibly and 


428 


APPENDIX. 


distinctly the impression of a hand on my foot, ankle, and knee. 
These manifestations were several times repeated. 

I was then directed to put the guitar on the drawer. We were 
all seated as before, with our hands and arms resting on the table. 

The guitar was touched softly and gently, and gave forth sweet 
and delicious sounds, like the accompaniment to a beautiful and ex¬ 
quisite piece of music. It then played a sort of symphony, in much 
louder and bolder tones. And, as it played, these harmonious 
sounds, becoming soft and sweet and low, began to recede, and 
grew fainter and fainter, till they died away on the ear in the dis¬ 
tance. Then they returned, and grew louder and nearer, till they 
were heard again, in full and gushing volume as when they com¬ 
menced. 

I am utterly incapable of giving any adequate idea of the beauty 
and harmony of this music. I have heard the guitar touched by 
the most delicate and scientific hands, and heard from it, under such 
guidance, the most splendid performances. But never did I hear 
any thing that fastened upon the very soul like these prophetic 
strains drawn out by an invisible hand from the spirit-world. While 
listening to it, I was ready to exclaim, in the language of the Bard 
of Avon: 

“ That strain again—it had a dying fall; 

0 it came o’er my ear like the sweet south, 

That breathes upon a bank of violets, 

Stealing and giving odor.” 

After the music had ceased, the following communication was re¬ 
ceived : 

This is my hand that touches you and the guitar. 

John C. Calhoun. 

At another time, the following physical manifestation was made in 
the presence of Gen. Hamilton, Gen. Waddy Thompson, of South 
Carolina, and myself: 

We were directed to place the Bible on a drawer under the table. 
1 placed it there, completely closed. It was a small pocket Bible, 
with very fine print. Numerous raps were then heard, beating time 
to “ Hail Columbia,” which had been called for. Soon the sounds 
began to recede, and grew fainter and fainter, till, like the music of 
the guitar, they died away in the distance. The alphabet was then 


APPEND!X. 


429 


called for, and it was spelled out, “ Look.” I looked on the drawer 
and found the Bible open. I took it up, and carefully kept it open 
at the place as I found it. On bringing it to the light, I found it 
open at St. John’s gospel—chapter ii. being on the left side, and 
chapter iii. being on the right side. I said : 

Q. —Do you wish us to look at chapter ii. ? 

A.— No. 

Q. Do you wish us to look at chapter iii. ? 

A. —Yes. 

And it was then said, “ Read.” I commenced reading the chapter, 
and significant and emphatic raps were given at many verses; and 
at verses 8, 11, 19, 34 most vehement raps were given. By looking 
at these verses, you will appreciate the significancy and intelligence 
of this emphatic demonstration. This manifestation purported to 
come from Calhoun, who had previously invited us three gentle¬ 
men to be present at a particular hour. 

In reflecting on the preceding manifestations, one can not but 
marvel at the power by which they are made, and the intelligence 
by which that power is directed. And it would seem impossible for 
one to doubt the source of that intelligence. If, however, doubt 
should still remain on the mind of any one acquainted with similar 
manifestations, that doubt must be entirely dispelled by the account 
of the manifestation which folloAvs: 

I was present, by Calhoun’s appointment, with the Misses Fox and 
their mother. We were seated at the table as heretofore, our hands 
and arms resting upon it. I was directed to put paper and pencil 
on the drawer. I placed several sheets of unruled letter paper, 
together with a wood pencil on it. I soon heard the sound of the 
pencil on the paper. It was then rapped out: 

Get the pencil and sharpen it. 

I looked under the table, but did not see the pencil. At length 
I found it lying diagonally from me, three or four feet from the table. 
The lead was broken off within the wood. I sharpened it, and again 
put it on the drawer. Again I heard the sound of the pencil on the 
paper. On being directed to look at the paper I discovered pencil- 
marks on each side of the oufer sheet, but no writing. Then was 
received the following communication: 

The power is not enough to write a sentence. This will show you that I 


430 


APPENDIX. 


can write. If you meet on Friday, precisely at seven, I will write a short 
sentence. John C Calhoun. 

We met, pursuant to appointment—took our seats at the table, 
our hands and arms resting on it as usual. I placed the paper, with 
my silver-cased pencil, on the drawer, and said : 

My friend, I wish the sentence to be in your own handwriting, so that 
your friends will recognize it. 

He replied: 

You will know the writing. 

He then said: 

Have your minds on the spirit of John C. Calhoun. 

I soon heard a rapid movement of the pencil on the paper, and a 
rustling of the paper, together with a movement of the drawer. I 
was then directed to look under the drawer. I looked, and found 
my pencil outside of the drawer, near my feet, but found no paper 
on the drawer where I placed it. On raising up the drawer I dis¬ 
covered the paper all under it. The sheets were a little deranged, 
and on examining I found on the outside sheet these words : 

* . “ Pm with you still.” 

I afterward showed the “ sentence” to Gen. James Hamilton, 
former Governor of South Carolina, Gen. Waddy Thompson, former 
Minister to Mexico, Gen. Robert B. Campbell, late Consul at Ha¬ 
vana, together with other intimate friends of Calhoun, and also to 
one of his sons, all of whom are as well acquainted with his hand¬ 
writing as their own, and they all pronounced it to be a perfect fac 
simile of the handwriting of John C. Calhoun. 

Gen. Hamilton stated a fact in connection with this writing of 
great significance. He says that Calhoun was in the habit of writ¬ 
ing “ I’m” for “ I am,” and that he has numerous letters from him 
where the abbreviation is thus used. 

Mrs. Gen. Macomb has stated the same fact to me. She says that 
her husband, the late Gen. Macomb, has shown to her Calhoun’s 
letters to him, where this abbreviation “ I’m” was used for “ I am,” 
and spoke of it as a peculiarity of Calhoun. 

How significant, then, does this fact become ! We have not only 
the most unequivocal testimony to the handwriting itself, but, lest 


APPENDIX. 


431 


any skeptic should suggest the possibility of an imitation or a 
counterfeit, this abbreviation, peculiar to himself, and known only to 
his most intimate friends, and which no imitator or counterfeiter 
could know, is introduced by way of putting such a suggestion to 
flight forever! 

This “sentence” is perfectly characteristic of Calhoun. It con¬ 
tains his terseness of style and his condensation of thought. It is a 
text from which volumes might be written. It proves, 

1. The immortality of the soul. 

2. The power of spirits to revisit the earth. 

3. Their ability to communicate with relatives and friends. 

4. The identity of the spirit to all eternity. 

How one’s soul expands with these sublime conceptions! How 
resistless is this testimony of their truth ! How surprising that men 
can doubt, when this flood of living light is poured upon them by 
spirits who, in the language of Webster, “ revel in the glory of the 
eternal light of God.” Very truly, yours, 

N. P. Tallmadge. 

Mrs. Sarah Helen Whitman, Providence, R. /. 


The third appeared also in the National Intelligencer: 

Fond du Lac, Wis., May, 31, 1853. 

Messrs. Gales & Seaton : 

I beef leave to make a few remarks in relation to a communication 
in the Intelligencer of the 26th instant, signed D. R. Hundley. 
After what we have seen and heard from other sources, it is refresh¬ 
ing to be permitted by this writer to pursue our investigations of the 
“ spiritual manifestations” without the fear of “ hangings” or “ burn¬ 
ings,” or the terror of the “strong arm of the law.” I hope, here¬ 
after, that the same common sense will characterize the communica¬ 
tions of others. 

Mr. Hundley concedes also another point, namely, that these 
physical manifestations and rappings are not the result of imposture, 
nor of electricity or magnetism. He believes them to proceed from 
Yon Reiehenbach’s newly-discovered odic force. This may be true. 
But does this prove that the source of them is not spiritual ? We 
have communications saying that these things are according to 
natural laws, and that the time will come when they will no longer 


432 


APPENDIX. 


appear mysterious. This odic force may be the medium by which 
spirits make these physical manifestations. The Rev. Charles 
Beecher, in his elaborate report, assumes the hypothesis that “ spirits 
can only obtain access through prepared odylic conditions that 
this was the mode of communication by the prophets, and to 
substitute an } 7 other theory “ cuts up by the roots large portions of the 
prophetic scriptures .” And he adds, “ whenever odylic conditions are 
right , spirits can no more be repressed from communicating than tea ter 
from jetting through the crevices of a dyke Mr. Beecher con¬ 
cludes by saying: 

“ Whatever physiological law accounts for odylic phenomena in all ages, 
will in the end inevitably carry itself through the whole Bible, where it 
deals with the phenomena of soul and body as mutually related, acting and 
reacting. A large portion of the Bible, its prophecies, ecstasies, visions, 
trances, theophanics, and angelophanies, are more or less tinged with odylic 
characteristics. The physiology, the anthropology of the Bible is highly 
odylic, and must be studied as such. As such it will be found to harmonize 
with the general principles of human experience in such matters in all ages. 
If a theory be adopted everywhere else but in the Bible, excluding spiritual 
intervention by odylic channels in toto, and accounting for every thing 
physically, then will the covers of the Bible prove but pasteboard barriers. 
Such a theory will sweep its way through the Bible and its authority ; its 
plenary inspirations will be annihilated.” 

This is the conclusion to which the Rev. Mr. Beecher arrived after 
a long, careful, and patient investigation of this subject. If, there¬ 
fore, the oclic force enters into these physical manifestations, it is 
only the means by which they are produced from a spiritual source. 
On.this principle is explained the physical manifestations referred to 
by your correspondent. 

But admitting, for the sake of the argument, that these physical 
manifestations are produced by this newly-discovered odic force, 
without any spiritual agency, still your correspondent has not yet 
advanced even beyond the A B C of spiritualism. Even this admission 
does not aid him at all in his opposition to the spiritual theory. 
When intelligent answers are received to questions mentally pro¬ 
pounded, what is the source of that intelligence? It is not the odic 
force. It can not make an intelligent communication, any more than 
electricity can make one which is transmitted through the electric 
telegraph. In the latter case the mind of the person communicating 
makes the communication, and electricity is the means of conveying 


appendix. 


433 


it to us. So in the former case the communication comes from mind . 
It is not the mind of the medium nor of the interrogator; it must, 
therefore, come from a spiritual source, and the odic force, like elec- 
tiicity in the other case, may be the means of conveying it to us 
I would here close what I intended to say, were it not for the ex¬ 
traneous, inappropriate, and undignified matter which occupies a 
very considerable portion of your correspondent’s communication. 
He has fallen into the same error with many others, who seem to fancy 
that spiritualism is to be put down and annihilated by harsh language, 
gioss denunciations, and low and vulgar epithets. Your correspond¬ 
ent may plead the example of others before he plumed his pen for 
such a contest. But let him be assured that neither he nor those 
who have preceded him will accomplish their object by such a course. 
I his matter is to be contested on the field of fair argument and 
gentlemanly discussion. The language of your correspondent is not 
suited to the occasion nor to the subject. It is too late in the day 
to attempt by such means to stifle investigation. Neither the 
denunciations from the press nor the anathemas from the pulpit can 
stop it, notwithstanding the self-sufficiency of the one and the self- 
complacency of the other. Much less can it be arrested in its on¬ 
ward march by the kind of warfare introduced by your correspondent. 
In this land of civil liberty and religious freedom men will think and 
act for themselves. 

Admitting all that your correspondent has said of Yon Reichen- 
bach’s newly-discovered force, backed as it is by other high authority, 
still that does not impugn the theory that tho^e manifestations are 
from a spiritual source, and this new force the means of conveying 
it to us. The reputation of these philosophers required no defense 
at his hands, much less such a defense as he has attempted. It was 
therefore as undignified as it was improper and unnecessary to 
characterize the spiritual theory as “the whims and maudlin fancies 
of aged grandmothers, or the flippant vagaries of youthful patrons 
of the band-box and worshipers of lace and ribbons,” and its 
advocates as the “ weak-minded excuses for manhood,” with “ an 
ass’s appendages to their heads.” 

I will not stop to inquire who is the denunciator in this case ; your 
readers will judge for themselves. But I may be permitted to ask, 
who are those to whom this dignified and gentlemanly language is 
applied ? Why, they are those who have had the independence and 

28 


m 


APPENDIX. 


moral courage to investigate this subject—some of the brightest 
intellects in the country, the ablest to investigate, and the last to be 
carried away with a delusion. Such are the men brought within 
the category of this writer. And what is the subject which he 
deems so utterly unworthy of investigation ? It is the greatest phe¬ 
nomenon of this or any preceding age. It has spread throughout 
this country, and thousands of mediums are being developed in every 
direction. It is now spreading in Europe. Recent accounts inform 
us that Lord Brougham and Dr. Ashburner, of England, and others 
of the highest rank and intellect, have become converts to it, and 
that it has engaged the earnest attention of the most eminent Ger¬ 
man philosophers. And when we hear of such “ aged grand¬ 
mothers,” such “ youthful patrons of the band-box and worshipers 
of lace and ribbons,” and such “weak-minded excuses for man¬ 
hood,” with “ an ass’s appendages to their heans,” as Lord Brougham 
and Dr. Ashburner, of England, and Judge Edmonds, and others 
of the highest order of intellect in this country, becoming converts 
to it, we are gravely called upon to listen to the dignified, ele¬ 
vated, and gentlemanly appeals of your correspondent and others 
on this side of the Atlantic, who denounce it as unworthy of inves¬ 
tigation ! 

After all, what is this “ horrid monster” against which these 
envenomed weapons are directed with such deadly aim ? Let the 
chosen and selected language of your correspondent give his views 
on the subject. Referring to your Tallahassee correspondent, he 
says : “ The gentleman himself can not have seen, nor can any one 
else have seen, with greater pain than I have, the wide-spread con¬ 
tagion of the spiritual delusion ; nor can he deplore more than my¬ 
self the long catalogue of evils which have resulted from its spread 
—the insanity, the lost peace of mind, the denial of the Bible as the 
book of God, and all the foul-mouthed blasphemies and thousand- 
and-one crude and undigested fancies with which it has filled the 
hearts and heads of those who are so weak of judgment as to be 
captivated by it.” 

After a back-handed compliment to New England for her predis¬ 
position for witchcraft and the higher law, the writer adds: “ But, 
now that the cool-headed and placid-minded citizens of the South 
are becoming the dupes of these modern communicants with the 
devil, I am reluctantly forced to contemplate the enormous evils, 


append IX. 


43f 


the great social and moral derangement, which must inevitably re¬ 
sult from permitting such a monster of absurdity to stalk in our 
midst, unshorn of its Gorgon locks, which turn reason and common 
sense into stone, and make the immortal part of man bow down be¬ 
fore its shapeless hideousness, and give to itself that adoration due 
only to the Father of Spirits.” 

These are “ brave words,” but they are “ full of sound and fury, 
signifying—nothing.” I have given the above quotations, that your 
readers may once more be refreshed by the style of denunciation to 
which I have before alluded, and that they may see the whole 
length and breadth of this “ tempest in a tea-pot.” 

1 undertake to say that there is no possible cause nor excuse for 
the paroxysm into which this writer has thrown himself. Let us 
analyze these quotations, and see if we can discover any. Stripped 
of their verbiage, they resolve themselves into the following, as the 
effects resulting from these spiritual manifestations. 

1. Insanity. —This is an old threadbare objection, much exagger¬ 
ated, and which would apply with much greater force to the Chris¬ 
tian religion, where the number of insane from religious excitement 
is as a hundred to one to those from modern spiritualism. But be 
the number great or small, it is no possible objection to the investi¬ 
gation of this subject. 

2. Lost Peace of Mind. —Peace of mind is restored instead of 
lost by the investigation and belief in spiritual manifestations. 
Every one’s experience and observation prove this ; and none but 
those entirely ignorant of the subject would pretend to gainsay it. 

3. The Denial of the Bible as the Book of God. —This charge is 
utterly without foundation. The spiritual theory and spiritual com¬ 
munications maintain all the great and leading doctrines of Chris¬ 
tianity. In regard to the Bible, I can not better express my views 
than in the language of the Rev. Adin Ballou, namely, “ whatever 
of divine fundamental principle, absolute truth, and essential right¬ 
eousness there is in the Bible, in the popular religion, and in the 
established churches will stand. It can not be done away. On the 
contrary, it will be corroborated and fulfilled by spirit-manifesta¬ 
tions.” If the gentleman wants any better doctrine than this, he 
will not find it in the Bible. 

4. Foul-mouthed Blasphemies and undigested Fancies .—I have 
devoted much time to the investigation of this subject, and have 


i 


436 


APPENDIX. 


/ 


never seen any tiling to justify this charge. I conclude, therefore, 
it is the offspring of a distempered imagination. 

5. Enormous Evils, great Social and Moral Derangement. —So 
far from this charge being true, the reverse is the fact. And the 
great good to result from these manifestations, as we are told from a 
high source, “ is to bring mankind together in harmony, and con¬ 
vince skeptics of the immortality of the soul.” These results have 
been already signally evinced. 

6. To give to this Monster , Adoration due only to the Father of 
Spirits. —This charge has not the least shadow of foundation to 
support it. On the contrary, there is not to be found in all Chris¬ 
tendom such devoted and unadulterated adoration to the Father of 
all Spirits as characterizes the believers in “spiritual manifestations.” 

After the above brief analysis, one is lost in wonder and astonish¬ 
ment that men’s minds can be so wrought up about nothing, abso¬ 
lutely nothing. If there ever was a monomania in this world, it is 
on the part of those who, without investigation and without knowl¬ 
edge, undertake to denounce these “ spiritual manifestations.” 

Let me scan this subject for one moment, and present one simple 
view, which, it seems to me, comprises the whole in a nut-shell. It 
is the belief of all Christian denominations at the present day that 
departed spirits revisit the earth, that they attend us, that they im¬ 
press us to go or not to go, to do or not to do, for our good. 
Every one’s experience will satisfy him of the truth of this remark. 
What then follows ? If spirits visit us, attend us, and impress us 
for our good, what is the objection to believing that a mode is now 
discovered by which they can communicate with us ? There can be 
no possible objection provided the facts justify that belief. If the 
one is for our good, the other is still more for our good. If the 
facts justify it, the conclusion is both reasonable and philosophical. 
Do the facts justify it? I undertake to say they do. I undertake 
to say, too, that no intelligent mind that investigates with a sincere 
desire to ascertain the truth, and has the opportunity so to do, can 
come to any other conclusion. What, then, is the result of all this 
mighty outcry, as if heaven and earth were coming together ? 
Why, simply, that it has been ascertained that spirits can communi¬ 
cate with us, in addition to impressing us! This is the whole 
length and breadth of it. “ It hath this extent, no more.” 

Very respectfully, yours, N. P. Tallmadge. 


APPENDIX. 


437 


Postscript. 

Messrs. Editors —Since writing the above, my attention has been 
called to an article in the Intelligencer of the 24th instant, headed 
“ Spiritual Manifestations,” which, in the multiplicity of business 
avocations, I entirely overlooked. The writer, it seems, is the author 
of the article to which I alluded in my first communication, and 
which I assumed could not have been written by you. 

As i then remarked, I have in this, as in all other matters since I 
retired from public life, endeavored “ to avoid public observation.” 
I have never had any desire to engage in a public discussion of this 
mysterious subject. I have been willing that all shall enjoy their 
own opinions and express them in any proper manner most agree¬ 
able to themselves. And I never should have troubled the public 
with any remarks of mine but for the atrocious doctrines put forth 
by this writer, and his unmeasured and vindictive denunciations of 
all engaged in the investigation of the subject. When such senti¬ 
ments were promulgated through your widely-extended journal, 
with the apparent sanction of your^names, I thought it due to my¬ 
self to enter my solemn protest against them. And to vindicate 
myself from the aspersions of this writer, I requested you to publish 
my letter to the Hon. James F. Simmons, containing my views on 
this subject—a letter written in the confidence of private friendship, 
and couched in the mildest and most charitable language toward 
all who differed with me in opinion. I do not object to any argu¬ 
ment which this writer or any other gentleman may see fit to put 
forth on this subject. For aught I care, he may have the whole 
field of argument to himself. I have no wish to proselytize. But I 
will not stand by and tamely submit to the wholesale denunciations 
of this writer, and the low and vulgar epithets of others, because I 
have seen fit to exercise the right, guaranteed by the constitution 
under which we live, of investigating, entertaining, and expressing, 
in a proper manner, any opinions I please on political, religious, or 
any other subjects. And when this writer threatens to invoke 
“ legislative enactment,” and to “ suppress by the strong hand of 
the law” the investigation of this matter, I beg leave to say to him, 
in all candor and sincerity, if lie could be gratified in this Christian 
aspiration, he will have kindled a flame throughout this land of civil 


V 


438 


APPENDIX. 


and religious freedom which will consume every vestige of bigotry 
and intolerance by which he is surrounded. 

The writer says I “grossly misrepresented’’ him when I attributed 
to him a spirit which would “ invoke the Salem hangings and the 
fires of Smithfield.” I am glad to learn that he entertains no such 
spirit. But let us see how far my remark was justified by his lan¬ 
guage. He says, “ It has been effectively urged by a luminous scien¬ 
tific writer, that, although the Salem hangings were cruel, useless, 
and illegitimate as punishments for crime—more particularly for a 
crime which did not exist, communication with the demon —they 
might have been necessary in order to cut short the growth of a hor¬ 
rible and contagious species of monomania; and that there may yet 
arise, at future periods, similar and analogous disorders of the popu¬ 
lar mind, invading and corrupting the whole body politic, which it 
may in like manner become necessary to suppress by the strong- 
hand of the law. Indeed, we might point, as already coming within 
this category, the Rochester knockings , with their kindred train of 
rascalities and abominations.” I have made the above quotation to 
show that I am not obnoxious to the charge of gross misrepresenta¬ 
tion. If the “ Salem hangings might have been necessaryif it 
might, “ in like manner , become necessary to suppress by the strong 
hand of the law similar or analogous disorders of the popular mind,” 
and if the “ Rochester knockings” were pointed at by the writer “ as 
already coming within this category,” I say no logical mind can 
come to any other conclusion than that the writer was in favor of 
suppressing by law, “ in like manner ,” these disorders as they were 
suppressed at Salem, namely, by “ hangings /” But he says he did 
not so intend to be understood ; that he only meant that they 
should be suppressed by “legislative enactments,” “under the 
heaviest penalties.” 

Having thus vindicated myself from the charge of gross misrepre¬ 
sentation, I cheerfully leave the writer to declare his own intentions 
as to what he did mean. And although he still intends to inflict on 
us poor investigators the “heaviest penalties” of the laws, still we 
shall feel under great obligation to him, and shall breathe easier 
and freer when we are assured that the halter does not come within 
this category of penalties. 

And now, Messrs. Editors, if I were disposed to retaliate the 
charge of “ gross misrepresentation,” I could do so with perfect pro- 


appendix. 


439 


priety and with the strictest justice. But I will not do it. I will 
leave your readers to judge of the fairness and candor of the writer, 
aftei I shall have stated the facts and pointed their attention to 
them. A. writer who is under the necessity of resorting to such 
means to sustain his tottering argument really excites my compas¬ 
sion. It is “ more in sorrow than in anger,” therefore, that I allude 
to it at all. He says, “for my assertion that the effect of these 
things was to subvert the authority of the Bible, and annul, not a 
sect or sects, but Christianity itself, I have virtually Mr. Tall 
madge’s and his friend Mr. Simmons’ own authority in the words 
italicized in the letter of the latter gentleman.” He then gives a 
garbled extract from my letter, leaving out one whole line, which 
goes to strengthen and give point and significancy to the whole, and 
then adds his own comments, which pervert the entire meaning of 
the sentence, and yet claims that he has virtually my own authority 
for bis comments and his conclusion which charges me with “ rank 
blasphemy!” 

I will now introduce the sentence as it originally appeared in my 
letter, not garbled or eviscerated by this writer, and your readers 
will then judge of my opinions on this subject. I remarked : “ From 
the investigation I have given the subject, I agree with the Rev. 
Adin Ballou, who has written the most candid and satisfactory ex¬ 
planation I have seen, that whatever of divine fundamental principle, 
absolute truth, and essential righteousness there is in the Bible, in 
the popular religion, and in the established churches, will stand. It 
can not be done away ,- on the contrary, will be corroborated and 
fulfilled by spirit-manifestations.” The words in italics are omitted 
by this writer in the quotation of this extract. The extract goes to 
show that the Bible not only will stand, but that the “popular 
religion and the established churches,” founded on the “ divine 
fundamental principle, absolute truth, and essential righteousness” 
of the Bible, will stand also; and that it will be “ corroborated and 
fulfilled by spirit-manifestations;” and yet this writer has the 
modesty to assert that this all means, “ that whatever in the Bible is 
not confirmed by spirit-manifestations is not the truth,” and of course 
the whole Bible authority is annulled at “one fell swoop.” Such 
gross ignorance of all that the advocates of the spiritual theory main¬ 
tain I have never seen crowded into so narrow a compass. I forgive 
it, because it is the “ sin of ignorance,” and I pity, from the bottom 


440 


APPENDIX. 


of rrty heart, any one whose “ super-serviceable zeal” leads him into 
such gross absurdities. If the writer had consulted the publication 
of the Rev. Adin Ballou, to which I referred, and from which I ex¬ 
tracted the sentence garbled by him, he would have found a full 
confirmation of the construction which I gave to that sentence from 
the Rev. Adin Ballou himself. I will quote him once more. He saj^s: 

“ Our all-wise and benignant Father in heaven has left no essential truth 
or righteousness dependent on the mere pretension or micorroborated 
testimony either of departed or imdeparted spirits. He has addressed his 
revealments of essential truth and duty to the moral reason of mankind, 
and authenticated them by every necessary attestation. Any attempt, 
therefore, to build up a religion or moral philosophy radically different 
from the genuine Christian Testament, on what is being disclosed to the 
world through dreamers, somnambulists, impressibles, clairvoyants, spirit- 
media, spirit-rappings, etc., is absurd, and must prove mischievous rather 
than beneficial to the human race. But fundamental truths and duties may 
be re-affii-med, clarified from error, demonstrated anew, and powerfully 
commended to the embrace of mankind by fresh spiritual communications. 
I am of opinion that this is really the case ; and the conversion of many long- 
confirmed atheists and deistical rejectors of the Christian revelation con¬ 
firms me in it.” 

If the writer had had the proper disposition in discussing this sub¬ 
ject, he could have saved himself from the awkward and unenviable 
predicament in which he is placed by consulting the above quota¬ 
tion, instead of quoting a garbled sentence from my letter, as my 
authority for what he calls “rank blasphemy.” I have always 
maintained, and still maintain, that these “ spirit-manifestations’* go 
to confirm the great and leading doctrines of Christianity. If they 
differ in any respect from the particular tenets of the denomination 
to which this writer belongs, it is no greater difference than that 
which he will hear from the pulpits of other denominations every 
Sunday of his life! And still, all denominations maintain the great 
and leading doctrines of Christianity, and all go to the Bible to 
establish the particular tenets which constitute the discrepancies 
between each other. Why does not this writer denounce all other 
denominations than his own? They differ as much from his as 
“spirit-manifestations” do. Why does he not make one gigantic 
stride, and charge them with maintaining “ rank blasphemy,” as he 
has very kindly and very courteously charged me? I make no 
pretension to any over-righteousness. I make no profession of any 


APPENDIX. 


441 


over-zeal for the Bible, that I may thereby manifest my prowess in 
its defense, by tilting against a wind-mill of my own creation. Those 
who have known me best and longest know that I have always 
maintained the great truths of the Bible as the anchor of our hope ; 
that skepticism has never darkened my mental vision; that I have 
contributed as much as any one, according to my ability, in the cir¬ 
culation of the Bible and in the building; and establishment of churches 
to propagate the truth of its doctrines. I have seen nothing in these 
“spiritual manifestations” to change my opinions, but much to con¬ 
firm them. And still, by a total perversion of what I have said, I 
am graciously charged as authority for “ rank blasphemy.” I bow 
with deep humility to the over-righteousness of this incognito of the 
Intelligencer , and confess with shame that, with all my efforts to live 
up to the doctrines of the Bible which he and I profess, I have 
come so far short of the requirements of that sacred volume. From 
the apparent sanctity which he has thrown around himself, I feel 
that I am following; him in his career of righteousness, as lulus fol- 
lowed .HCneas from the flames of Troy, haud passibus ceqnis. But 
I am not as one without hope. From my investigation of spiritual¬ 
ism I am getting; the “ fundamental truths of the Bible reaffirmed.” 
All I ask is to be permitted to pursue this investigation unmolested 
by either church or state, with the full belief that the results will 
make better men and better Christians of us all. 

In regard to the decisions of Judge Edmonds, the waiter says he has 
littered no sneers. He says : “ I merely stated that it was rumored— 
and it is rumored widely—that the gentleman in question has con¬ 
sulted spirit-manifestations in regard to his decisions.” And he 
makes this rumor, if it can be established, one ground “ to show that 
the application of coercive measures is already and imperatively 
needed.” Now, it was a very easy matter to ascertain the falsity of 
this rumor, if the writer had desired not to circulate the slander. 
No respectable citizens of New York would for one moment give 
countenance to it. Every one acquainted with Judge Edmonds 
know T s it to be untrue. And yet this rumor is assumed as a basis 
for “ legislative enactments” and the “ heaviest penalties” of the law. 

It seems that when this monomania seizes any of these anti¬ 
spiritual denouncers, it is accompanied by a sort of proclivity 
for slander from which their sanitr on other subjects is exempt. 
I do not, therefore, incline to hold the gentleman responsible for this 


442 


APPENDIX. 


retailed slander on Judge Edmonds, or his libellous charge of ‘‘rank 
blasphemy” on me ; although he, “ whether priest or layman,” knows 
that the retailer of a slander or the republisher of a libel is equally 
responsible with him who originates it. But let this all pass. I 
can make great allowances for these monomaniacs, and would 
advise them, in their lucid intervals, to argue this question without 
denouncing those who investigate it. With that I will be content; 
and, so far as I am concerned, they shall have the whole field of 
argument to themselves. But if they continue their denunciations, 
I shall repel their assaults as I would the assaults of any other mad¬ 
men, no matter whether they imagine themselves Don Quixotte, 
Hyder Ali, or Tong Whang ! 

The writer still persists in his determination to put down the in¬ 
vestigation of this subject by the strong arm of the law. Well, let 
him, and those laboring under the same hallucination, persevere in 
their praiseworthy efforts. As the venerable John Quincy Adams 
once said on a memorable occasion, “We shall see what we shall 
see.” In the mean time let us have the name of this writer, when 
entering on this crusade against civil liberty and religious freedom, 
emblazoned on his monomaniac banner, that his ignorant and in¬ 
fatuated followers may see under what sign they conquer. He has 
put his name at your service. I insist that you give it to the world, 
that the whole world may revel in the effulgence of this luminary 
of the nineteenth century. Very respectfully, yours, 

N. P. Tallmadge. 


APPENDIX. 


443 




appn&ix—(C. 

' EDWARD FOWLER’S COMMUNICATIONS. 

I copy the following papers from Edward Fowler’s notes of some interviews 
which he had, and which were given to him evidently to carry out the ex¬ 
planations which they were unable to give to me. 

First Interview. 

Nov. 21, 1851.—On this night I sat at my table engaged in read¬ 
ing and writing until within a few minutes of twelve o’clock, when 
I retired. 

After extinguishing my light, and before getting in bed, I noticed 
a bright light over my bed, which I should judge was a foot in 
diameter. At this I was not surprised, because I had been accus¬ 
tomed to see such lights, with the exception that this was brighter 
than usual. 

I proceeded to bed, where I had lain probably five minutes, when 
I heard a footstep in the room. 

The following diagram will aid the understanding of the statement. 


Trunk. 


Window 1 


Window 2 

* 

Chair. 

1 | 

Door. 


Foot. 


Bed. 


Head. 



Chair. 

© 















444 


APPENDIX . 


My face was at the time turned toward the wall. I looked 
around toward the windows, and beheld a form, apparently that of 
a man forty years old, and a little more than six feet high walking 
from the center of the room toward window No. 1, where he met 
another man not so tall, who seemed to have come through that 
window. I did not see him come through, but first saw him, w T hen 
one or two feet from the window on the inside. They stopped 
near the window and spoke with each other for a few minutes, and 
then came to my bedside, and the taller one said to me, “ Arise 
and take thy pen, for I will dictate.” 

I made an unsuccessful attempt to rise, not to write, but to retreat 
from my room. I was paralyzed. I could not move a limb, had 
not power of articulation; in fact, I had not control of a single 
muscle in my body. A cold, winter breeze seemed to be chilling 
me through and through; I never before experienced such an in¬ 
describable feeling of horror. 

The two stood by my bedside gazing at me for a few minutes, 
and then moved away to the table, where they were joined by a 
third party, who also appeared to come in by the window in the 
same manner as the second one. He was a small man, not over 
five feet six inches high, and rather slender. He had a high, open 
forehead, was quite bald, and appeared to be sixty or seventy years 
old. He had some small thing in his hand, but I did not notice 
what it was. 

The three stood by the table conversing, when a fourth party 
entered. He appeared -to be about sixty, medium height, and 
shortly built. His head was somewhat bald, and his shoulders 
rounded. The contour of his face resembled in a degree the por¬ 
traits of Franklin, but he appeared to be more jolly than 1 supposed 
Franklin to have been. 

(I have since been told, through the rappings, that it was him.) 

He came in by the same window, bearing under his left arm a 
box about eighteen inches long, and nine in depth and width. He 
came to the table and sat his box thereon. Meanwhile the tall man 
had seated himself in chair No. 2, and the small one on the trunk. 

After the four had consulted together for the space of half an 
hour, the first and second one came to my bedside and talked to me 
twenty-five or thirty minutes. I at the time fully understood what 
was said. Its import was very clear to my mind; but I can not 


✓ 



APPENDIX. 445 

now, nor have I been ever able since to recall the first word or idea 
uttered. 

The small man, and be who brought the box, remained at the 
table. 

After this one bad ceased to speak, the two again went to the 
table and joined in conversation with the other two. I could bear 
them talk, but could not understand their language. They were 
evidently speaking of me, as they often looked around at me. 

After staying three hours, from twelve till three, they left, appar¬ 
ently going out at the same window at which they came in, the tall 
man going first, and the man with the box last. 

I did not see them go through the window. They seemed to dis¬ 
appear from my sight when about a foot from the window inside. 

That I really had possession of my natural senses I infer from the 
following circumstances: 

First , I had not been asleep when the scene commenced. 

Second, The Brooklyn fire-bells, which were tolling for fire when 
I went to bed, I could still hear, and in the course of half an hour 
the City Hall bell of New York gave the alarm of fire, which the 
church fire-bells repeated. I heard the “ Rutger’s Hose” go by the 
house, and the adjacent church bell toll the four hours as I lay 
awake, viz., twelve, one, two, three, and four o’clock. 

Second Interview. 

Nov. 22, 1851.—As I had but little sleep last night, I retired 
early (at nine) this evening, and soon fell asleep. I slept till near 
twelve, when I awoke, seemingly without any external provocation. 
I almost involuntarily looked round the room to see if my visitors 
were present, but found, much to my satisfaction, that they were not. 

In a few minutes the clock of the church struck twelve. About 
five minutes passed when the tallest one of my previous evening’s 
visitors entered the room at the same window as before, and closely 
followed by five others, the last one being the man with the box. 

They all appeared to be in good spirits, especially the man with 
the box, who appeared quite gleeful, and sat his box down on the 
table in a careless manner. 

The six conferred together for a short time, alternately glancing 
at me and at the box. 


446 


APPENDIX 


At length the man who brought the box stepped up to it and 
opened it. The top and side of the box were let down. 

I should think they were quite one hour in arranging the 
machinery which was inside the box, and which occasionally emitted 
shafts of light resembling in appearance and vividness the flashes 
which occur during a severe thunder-storm. 

My knife, which was highly charged with magnetic power, lay on 
the table, and seemed to be quite detrimental to their operations. 
The shafts of light seemed to be attracted to the knife, and the knife 
in return emitted a blue shaft of light. At length the knife was thrown 
upon the floor, at which they seemed to evince much satisfaction. 

A sheet of paper which lay upon a shelf, one end of which over¬ 
hung the table, was taken from the shelf and placed on the box 
cover which was unfolded upon the table. After displacing the 
knife, the lights seemed to form more regularly from a circular row 
of holes in the box cover, and the lights now, instead of being all 
white, were alternately white and blue, and seemed to be operating 
upon a steel pen which lay upon the table. The pen was several 
times lifted nearly perpendicular, and fell, and finally they succeeded 
in getting it entirely upright, and then adjusted the lights as the fol¬ 
lowing sketch poorly represents: 

The pen was then hopped 
along to the inkstand, dipped 
in, and then conveyed to the 
sheet of paper, and com¬ 
menced writing. It two or 
three times fell, and with 
much difficulty was reerected. 

After occupying about five 
minutes in writing, the pen 
was dropped, and the box Ipg 
was rearranged and shut up 
by the one who brought it. 

They then held a conversa¬ 
tion for a while, and at three 
o’clock left by the same 
window in the same manner 
as the night before, the tall 

man leading, and the man with the box being the last to go. 

































































APPENDIX. 


447 


When the pen was moved, the white light was brighter on the side 
from which it moved, and the blue light on the side toward which 
it was moved. 

They were all dressed as on the former occasion (that is, in long 
gowns), with the exception of the man with the box, who seemed to 
have on a sack coat, which reached down nearly to the knees and 
was very loose, the girdle for confining it hanging loose. 

About the four new ones there was nothing remarkable. 

In the morning I found the writing was executed on real paper 
and was five lines of Hebrew. The translation by Professor Bush 
proved it to be a quotation from the book of Joel, ii. 23-27. 

Third Interview. 

Nov. 27, 1851.—This evening I retired in company with my 
brother Samuel at half-past eleven o’clock, and soon fell asleep. 
I had slept, 1 know not how long, when I was awakened by a foot¬ 
step in my room. I looked around, and at the same window beheld 
a tall man walking toward the table, closely followed by six others. 
The man with the box was next to the tall one, and the small man 
next. The las-t one of the company appeared to be merely an aid, 
who brought another box, and retired immediately after setting it 
on the table. 

The small man and the man with the box seemed to take the most 
active part in conducting this evening’s operations. 

The man with the box (who for brevity’s sake I will call Frank¬ 
lin) placed one box under the table and the other on a shelf over the 
table. These boxes were about the same size as the other, but were 
different in outward construction. These two seemed to open by a 
drawer drawn out at the end. After the two had occupied some 
time in apparent^ arranging the machinery (during which time the 
tall man sat in chair No. 2), lights came from the boxes to the table, 
as the following sketch will represent. 

The shafts of light, as before, were alternately white and blue. 
Whenever the white lights increased in brightness below the table 
and the blue above, the table would rise. The blue lights would 
sometimes become bright at one end of the table underneath, and 
not at the other end, as did also the white lights above, and then 
only that end of the table would move. This phenomenon was often 


448 






APPENDIX. 

varied, but possessed the same general characteristics of procedure. 
After experimenting for some time in this manner, apparently for the 
purpose of showing Iioav material objects were moved by the in¬ 
visibles, the box under the table was moved out to the center of the 
room, and then by these same streams of light books were conveyed 
through the air from one box to the other, the electrical or odic 
lights or forces operating upon a book in a manner similar to that 
described in respect to the pen and table. 



A A—Boxes. B—Shelf. C—Table. Lines—The lights. 


The books started rapidly, moderated their speed, and descended 
toward the floor midway in their passage, and then increased their 
speed and altitude as they approached the other box. 

After some time was occupied in this manner, both boxes were 
placed on the table, and a process of forming hands from this light 
was gone through with, but as my observation was not sufficient to 
enable me to clearly describe this, I will not attempt it. 

My brother did not wake during the scene, though I several times 
attempted to awaken him, but was prevented by being rendered 
entirely powerless. I felt more composed this evening than on the 
former occasions. There was not a word exchanged between us. 

They were dressed, and left as described in the last interview. 











































APPENDIX. 


449 


Fourth Interview. 

Nov. 28, 1851.—This p. m. was requested by the spirits, through 
the rappings, to darken my room and go into it. Accordingly I did 
so at twenty minutes past three. 

I was in but a few minutes before the tall man entered by the 
same window, and in the same manner as before, followed by ten 
others. On their entrance the room became light as day. The 
light seemed to emanate from no particular point. This was also 
the case at the previous interviews. 

This time four large boxes, apparently two feet square, were 
brought in by persons I had not before observed, and who retired 
immediately after depositing them. The man who had before 
brought the box (Franklin) and the sm;dl man (who I have been 
informed was Hahnemann) each brought a bundle. 

I do not know what was done with the bundles, as in the confu¬ 
sion of numbers I lost sight of them, and they took nothing with them 
when they went away. I therefore suppose fliey were taken away 
by some of the others while my attention was drawn in another 
direction. 

I was at the time standing near the bed. The boxes were placed 
one in each corner of the room. They appeared to have covers, 
which rested on the tops of the boxes. These covers were removed 
by “ Franklin,” and lights soon began to flow from each box, meeting 
at a center point at five or six feet from the floor, the meeting place 
gradually changing from the center of the room to nearer the table, 
on which lay various things, such as pens, books, paper, bandbox, 
wafers, ink, etc., which were with great rapidity moved off, and 
placed on the shelf which overhung the table. This was accom¬ 
plished so quickly that I had not time to observe the order or manner 
in which the things were displaced. Nothing was left on the table 
except the pen, ink, paper, and blotting paper. The table was then, 
by the same peculiar action of these lights, moved nearly to the 
center of the room, I suppose for the purpose of getting equal power 
from each battery. The pen was then picked up in the same manner 
as before described, only with much more ease, passed into the ink- 
stand, and conveyed to the paper, and writing executed. 

Five lines of the writing have been pronounced to be Sanscrit, and 

29 


450 


APPENDIX. 


I have not yet seen any one who can translate it. There were also 
seven lines in French, poorly written; they were the twenty-eighth 
and twenty-ninth verses of second chapter of Joel. The Sanscrit was 
apparently executed with much greater ease and quickness than the 
French, and looks more perfect in penmanship. The most rapid 
could not have done it in as short a space of time as it was done. 
The pen fell but once this time. 

I made several attempts to approach the box nearest me, with the 
intention of placing my hand upon it, but each time became perfectly 
powerless. 

After the writing was completed, the lights approached and sur¬ 
rounded myself, grasping me round the waist in the same manner 
the pen was grasped, taking me from the floor and swaying me 
backward and forward and several times raised me so that my head 
touched the ceiling. I felt nothing like a hand or band touching me, 
but distinctly felt a sensation resembling a mild breeze. I was thus 
operated with for the space of half or three quarters of an hour, 
during which time tl^e servant girl passed the door, which very 
materially impaired the operation of the boxes on that side of the 
loom. 

She afterward came to the door and rapped, at which time I was 
suspended several feet from the floor, and the operation of the boxes 
on that side of the room were so much affected that I came near 
falling. Her presence seemed to change the white lights to blue. 
The absence of the white lights seemed to render the blue ones un¬ 
controllable, so that instead of converging to me as a point, they 
diverged irregularly to different parts of the room, displacing with 
roughness whatever chanced to lie in their line of motion. They 
regained their former state of controllability as soon as the girl 
receded from the door. The blue lights, when abstracted from the 
white, caused a breeze of very great coldness. 

Finally, the boxes were covered again, and “ Franklin,” “ Hahne¬ 
mann,” the tall man, and one of the others, took each a box and 
retired, the others following. 

Fifth Interview. 

Nov. 30, 1851.—This evening I retired at eleven, and had scarcely 
got in bed when my visitors made their appearance, first the stout 


I 


APPENDIX. 


451 


man, “Franklin,” then the tall man, and then the small one, “Hah¬ 
nemann which three composed the whole of this evening’s party. 
“ Franklin” had under his arm the box which he brought on the first 
occasion, and placing it upon the table, he let down the cover as 
described in the second interview. 

In the space of four or five minutes the lights began flowing or 
rather darting from the box in a confused manner, exhibiting those 
eccentric motions which are observable in the electrical bolts which 
occur during a thunder-storm, and violently displacing every thing 
which came within the range of its progress. 

There were no white lights, and the blue were more intense in 
color than usual. 

The individuals also seemed to wear an expression of apprehension 
or concern upon seeing how things operated, and an end to the 
operations was made as soon as possible. 

Among other things which were displaced was a lamp, containing 
burning fluid, which would probably have terminated in a serious 
accident had it been lighted, for I found upon rising to replace it, 
after they had left, that considerable fluid had escaped and become 
wasted on the carpet. I now wonder that it escaped ignition from 
the effects of the electrical current. 

After they bad succeeded in suppressing these erratic proceedings, 
the stout man re-closed the box and they left by the same window as 
before. 




452 


APPENDIX. 


Sip jiBiiiux—5. 

CORRESPONDENCE WITH J. F. LANING. 

Philadelphia, July 24 th , 1853. 

Hon. J. W. Edmonds : 

Dear Sir —Because we are interested in the investigation of one 
of the most sublime subjects that ever engaged the human mind, I 
feel a more fraternal freedom than I otherwise would in addressing 
you, an entire stranger to me. I have read with delighted interest 
your wonderful experience, as published, in Spiritualism. I am 
glad to see you acknowledge the great divine truth, that we are all 
allied to one Eternal Father, and that we should recognize the uni¬ 
versal brotherhood of man. This is another reason why I make 
free to address you. My own experience has been remarkable, 
and is still full of interest to me, as scarcely a week passes without 
some new phenomenon being added to it. In Mr. Davis’ last 
book, “ The Present Age and Inner Life,” you will find, commenc¬ 
ing on page 162, a letter written by me, detailing in general terms 
what has, in part only, happened to me. Some portions of it re¬ 
mind me of your own case. I presume, however, you have been 
more fortunate than myself in satisfying your mind as to the use¬ 
fulness of it. Here is my greatest trouble. I can not place implicit 
confidence in all I have experienced, and I sometimes fear I may 
be in some way hallucinated. I have been promised, or, at least, I 
think so, that I shall be able to do some good in this way to my 
fellow-man; but as yet I have done nothing. It is now almost two 
years since I was first sensibly influenced, and by this time I think 
I should be able to do something, if I am not indeed under a delu¬ 
sion. What I wish to ask of you is, your opinion of my case. If 
you will read my published letter, you will get a general idea of the 
peculiar manner in which I have been influenced. I had hoped 
Mr. Davis would be able to throw some light upon it; but after 
all his remarks concerning it, my mind is still in the uncertain 



I 


APPENDIX. 453 

mood. Have you ever had things promised by the spirits which 
were not realized ? 

In my seekings I have always insisted on this one point, that the 
spirits should desist from influencing me, unless they were certain 
of accomplishing some good for others, by me; but I can not pre¬ 
vail upon them to do so. If I had kept a regular diary of the facts 
which have transpired with me, I think it would show there were at 
times either deceiving spirits attending me, or that my own mind is 
most singularly hallucinated. If I could be persuaded that good will 
eventually come out of it, I am patient enough, I think, to pursue 
my investigations further; but at times I am disheartened and am 
almost ready to abandon all idea of ever accomplishing any useful 
purpose in this way. Will it be asking too much of you to read 
my letter, if you please, in Mr. Davis’ book, and give me your 
opinion respecting it? 

I do not know of any one whose spiritual experience tallies with 
my own in all particulars; but the nearest I have read of is yours, 
which, in the pictorial part, seems to correspond in a degree. 
Yours is more reliable, and so far very useful, it seems to me. 

All I desire to know is, that I can be made useful in this way, 
and if so, I think my mind is patient enough to pursue the subject 
to an available issue. 

Will it be asking too much of you to write me at your conven¬ 
ience, and give me your opinion respecting my case? 

Very respectfully, yours, etc., 

J. F. Laning. 


New York, July 29 th, 1853. 

Dear Sir —I have yours of the 24th, and, so far as I can, I will 
answer it. 

Your difficulties seem to be twofold: one is, that you do not or 
can not do as much good as you expect or wish, and the other, that 
the communications are not always reliable. 

As to the first, I beg to ask you how do you know that you are 
not doing good ? How do you know that your letter to Mr. Davis, 
or that to me, have not already done good ? How do you know 
that your experience, in your immediate vicinity, and among your 



454 


APPENDIX. 


acquaintance, is not doing good ? You can not know any more than 
I can, when I deliver a lecture or publish something. Perhaps I 
may hear of some one benefited by my action, and perhaps not. 
What then 1 Shall I, because I do not see the good I do, therefore 
rashly conclude that I do none? Paul may plant and Apollos wa¬ 
ter, but it is God that gives the increase, and it is often that it is 
God alone that sees the increase. Now it seems to me (and with 
this I content myself) that it is enough for me to do all I can—the 
rest is in the hands of God, and we have hardly a right to demand 
that it shall be disclosed to us. And if it was, would it not be apt 
to engender in our minds a feeling of vain-glory, rather than a dis¬ 
interested desire for the good of our fellow-men ? But again ; are 
you yet prepared to go forth on your mission ? Have you been to 
school long enough, and learned enough, to be sure you are right, 
and that it would be wise for you to go ahead ? 

Here again I hesitate, for as I progress I find how much there is 
to learn, and how little 1 know, and I approach the task of teaching (or 
doing good) with fear and trembling, lest I may err and teach error 
instead of truth—may mislead rather than wisely guide. Against 
this there is but one remedy, and that is patient and persevering in¬ 
dustry in my studies, and not venture to teach any thing until after 
long and carefully weighing it I am satisfied I am right. I can 
not get all knowledge at once. I must get a little at a time; and 
it is only as I get one point here and another there, firmly estab¬ 
lished as true, that I venture to attempt to do any good with it. 
Any other course renders me liable to the danger of uttering some 
crudity or some inconsistency that, by-and-by, I may regret; and 
our New Philosophy has suffered enough from that cause already. 

Now the substance of all this is, be patient; the time will come 
when your mission will be unfolded to you. I waited longer than 
you have to learn mine, and I passed through such a “ slough of 
despond” as lies in your way ; but now I can see right well how 
all that was preparing me for my task ; I think you will find it so 
with you, for you may rely upon it that no person is gifted as you 
are in vain. Be patient, then, and abide your time. It will come 
surely and speedily, unless delayed by unnecessary doubts and de¬ 
spondency. And when it does come, oh! how richly will it repay 
you! 

Your other difficulty, the unreliability of the communications, 


appendix. 455 

involves more considerations than I can find room for in a letter 
like this. I must content myself with a few general ones. 

In the first place, do you not expect too much from the spirits ? 
You seem to expect them to be perfect and unvaryingly accurate 
in what they say. Can that be expected of any thing but the Al¬ 
mighty ? Spirits in that respect are like mortals, they can tell us 
only what they know and as they know it. They, like us, frequent- : 
ly think they know when they do not, and while they mean to speak 
truly, from ignorance they err. Is not this natural ? nay, is it not 
inevitable, unless you clothe the spirit with the omniscience which 
belongs alone to God ? 

Then as to the future, how do they know any thing about it more 
than we do? Simply, as I understand it, because they are better 
able to see the surrounding circumstances than we are, and can 
therefore form a better judgment as to results. Yet their judg¬ 
ment may err sometimes as well as ours; and here again, unless 
we clothe them with an attribute of the Deity, we have no right to 
expect entire accuracy. 

But there is another kind of foretelling still, that, namely, which 
involves their own action. For instance, they say on such a day a 
thing will happen. By this they mean that on that day they will 
do that thing. Now, with them as with us, a thousand things may 
happen to prevent their accomplishing their purpose; they may 
change their minds about it; circumstances may occur to render it 
inexpedient or unnecessary, etc. Shall we, therefore, withhold all 
credit from them ? 

I tell you that on Monday next A. B. will go to London, and I 
say so because certain circumstances cause me to believe he will. 
He has told me so, perhaps, or the like. But he does not go. 
Am I therefore unworthy of all belief? Again, I tell you that on 
Monday / will go to London, but I alter my mind and do not go, 
will you condemn me as a falsifier of the truth before you learn 
the reasons of my change of purpose ? The difficulty in all this 
matter lies in our expecting too much perfection in the spirits, in 
looking upon them as knowing more than they do, and as being able 
to do more than they can; in other words, in an erroneous concep¬ 
tion of the true nature and character of the spirit-world. 

This regards the communications which are intended to be true. 
There is, however, another class which are intended as deceiving 


456 


APPENDIX. 


and to mislead. I have good reason to believe that there is in the 
spirit-world much opposition to their intercourse with us, and that 
a combination has been formed to intercept and, if possible, to over¬ 
throw it, and one mode of this operation is by visiting circles and 
individuals, exciting their suspicion of spirits, and bad thoughts as 
to their good faith and purity of purpose. To one acquainted with 
the true nature of spirit-life, and not misled by erroneous concep¬ 
tions of unattainable perfection, this will not appear improbable, 
for it is precisely what men do in this stage of existence, and what 
they would be likely to do in that, if influenced by the same feel¬ 
ings. So that between the hasty, uninformed spirits, and those hav¬ 
ing positive mischievous objects, we are liable constantly to errone¬ 
ous communications. It is just so in this life. Go out into the 
streets and ask of the passers-by an account of an affray, and see 
how many different accounts of it you get. No two will agree. 
Now, what will you do in such a case'? Will you reject them all as 
being untrue] Will you refuse even to hear another word from 
those who thus clash in their stories] Or will you set down, like a 
man of sense, and by the exercise of your reason endeavor to gath¬ 
er the truth from this mass of incongruous matter] Or, in other 
words, would it have been wise for Franklin because he was knocked 
over by one of his batteries to have abandoned his researches in 
electricity ] 

There are still other considerations not to be overlooked. Our 
communications are apt to be affected by our own minds, for two 
reasons—one, because every state of mind has its kindred spirit, 
and the other, because they can not take complete possession of 
our mind to the entire exclusion of our own reason and imagina¬ 
tion, and the communications, therefore, often come strangely 
mixed and made up of our thoughts and theirs. Now all these are 
difficulties and dangers of spiritual intercourse, and what is the rem¬ 
edy ] I say, patient perseverance, which day by day will perfect 
us in the intercourse, make it more distinct and reliable, and more 
under the control of our reason. 

One other topic and I have done. You complain that you do not 
distinctly remember all that is said and done to you. Mr. Davis 
explains how this is done, and I suppose that why it is done is this, 
in order that they may get an habitual control of your mind, so as 
to prevent you from mingling your thoughts with theirs, and to 


appendix. 


4 57 


teach you to keep them distinct. I have seen such cases, and have 
found that self-discipline and aiding the spirits at this self-control 
soon removed the difficulty. 

And now I must close my letter. I have been necessarily very 
brief on a topic where a great deal may be said—indeed must be, 
if one is to understand it; but I could not do otherwise, and I only 
hope tnat I have aided you. At all times I shall be glad to hear 
from you. Truly, yours, 

J. W. Edmonds. 

Mr. J. F. Laning. 

P.S.—I have just re-read your letter to me, and notice one re¬ 
mark : “ I have always insisted on this point, that the spirits 
should desist from influencing me, unless they were certain of ac¬ 
complishing some good.” Let us illustrate this. You meet a man 
in the street who says to you, “ Mr. L., I will not use that medicine 
you gave me, unless you are certain that it will do good.” Your 
answer is that of an honest, intelligent man, “ I can’t be certain, I 
can only judge it will do good.” “Very well,” is his reply, “l 
won’t use it,” and he leaves you. In a short time he meets a quack, 
or mere pretender, and asks him for a remedy that he is certain 
will do good. Either fraudulently, or misled by ignorance or zeal, 
his new friend says he is certain. 

Now see the condition of that man. His state of mind has found 
a kindred spirit, not in your integrity and intelligence, but in the 
quack, or pretender. He has left you and gone to an inferior mind, 
though he is unconscious of the inferiority. Will he by-and-by 
have a right to complain that he has been deceived by the associa¬ 
tion he has thus chosen ? 

In the mean time, you who wanted to aid him and was able to 
act with wisdom, what has become of you in reference to him ? 
You saw there was no use of your continuing with him, and you 
went elsewhere in search of those who would appreciate you and 
not repel you by their unreasonableness. And this would have 
been prevented by his acting rationally, by reasoning with you on 
the subject, by earnestly desiring of you knowledge of what your 
remedy was, and how you expected it would do the good anticipa¬ 
ted. In that case you would have kept up the connection with 
him, and with pleasure have taught him all you knew, until he 
should have become as wise as yourself, and been prepared to soek 


458 


APPENDIX. 


and receive knowledge from those whose knowledge was superior 
to yours. 

Now is not this a fair illustration of your whole case? You can 
tell better than I can. But as I have gone through this same 
“ slough,” it seems to me that I can not do better than give you 
the clue which led me out of my difficulties. 


Philadelphia, August 3, 1853. 

My Friend : 

Not to weary you do I again take my pen, but to thank you with ' 
a heart full of gratitude, which words can not express, for your kind 
regards to me in your very timely and highly instructive letter, 
which I have read many times, and I think with lasting instruction 
to my spirit. You certainly have given me the key to many rid¬ 
dles, which have perplexed my mind so much in my seeking the 
goal I ever had in view. You have answered all I desired to have 
answered, except one point, and I will not now ask you to write 
again, as I see by the length of your letter, how great a tax I was 
to you. The doubt which comes over my mind is suggested by a 
remark you make in these words: “ I have good reason to believe 
that there is in the spirit-world much opposition to this intercourse 
with us, and that a combination has been formed to interrupt and, 
if possible, to overthrow it, and one mode is, by visiting circles and ! 
individuals, exciting their suspicions of spirits, and bad thoughts 
as to their good faith and purity of purpose.” The only indication 
I have had of such being the case with me, is in the incorrectness 
of what they have said to me, in answering questions falsely, by 
whispering in my ears, and presenting to my inward vision symbols 
which contradicted the facts as they afterward came to my knowl¬ 
edge. Now I do not so much fear that I shall do a serious evil, at 
the instigation of any spirit, so long as I am governed by princi¬ 
ple; but may not such spirits hold out false notions to my mind, 
in spite of all my entreaties to the contrary ? Is there a possibil¬ 
ity, with my motives pure, of an evil spirit always keeping so 
closely en rapport with me, as to prevent those whose motives are 
good from communicating with me and aiding me? 

I do not ask the questions to trouble you for a reply now, but 
should you at any time be at leisure, and feel disposed to answer 



459 


APPENDIX. 

me on this point, I think I can then go on my way rejoicing, hum¬ 
bly waiting God’s time to come for me to labor. 

I have not attended circles as a general thing, and never have I 
been influenced, except once, in any circle. I spend full six hours 
nightly and alone in my room, and have always conclusive evidence 
of the presence of spirits. How they are to accomplish any good 
by me I know not, as by education I am quite ordinary, my time 
having been mostly employed in an exciting business, in which 
there is little call for book-learning. 1 thank you for the encour¬ 
aging words in your saying, “ You may rely upon it that no person 
is gifted as you are in vain.” This idea has always sustained me 
amid all my doubts, because I believed that such a gift properly 
cultivated could be brought into requisition, and herein has been 
my earnest labor to become properly developed for usefulness. 
And now, my good friend, do not let me trespass on your time for 
any further reply to me, but just as you feel inclined, thus do. 
You have already laid me under a debt of gratitude I know not how 
to repay. Truly, yours fraternally, 

J. F. Laning. 

Hon. J. W. Edmonds. 


New York, August 5, 1853. 

My dear Sir —Yours of the 3d has just reached me, and I avail 
myself of a few moments’ pause in my business to answer you, 
simply because it affords me pleasure thus to occupy my leisure, 
and I might otherwise find it difficult to do my duty as it ought 
to be done. 

Before, however, referring to your question, I want to suggest to 
you whether your desire to do good may not be in some measure 
gratified by allowing our correspondence to be published? There 
are many others in the same situation with yourself, to whom my 
advice to you may be also valuable, and I should like to bring it to 
their attention. It can be published without our names if you wish, 
but it would be better with them, as thus it would have more ef¬ 
fect, and besides would encourage others by our example to speak 
boldly before God and man, the shrinking from which being one of 
the greatest evils we have to contend with and encounter. 

And now as to your queries. “May not evil-disposed spirits 


t 



460 


APPENDIX. 


hold out false notions to your mind in spite of all your entreaties 
to the contrary V Certainly they may. May not some loafer 
from your sinks of iniquity approach you and tell you all sorts of 
lies'? May not some abandoned profligate fellow, whose delight 
is in tormenting others, thrust himself upon your attention and 
amuse himself by relating to you a farrago of nonsense or blasphe¬ 
my 1 Certainly, and what is your remedy ? It. is twofold—first, to 
take the measures which the circumstances of the case demand to 
get rid of him, and second, to weigh what he may say in your judg¬ 
ment, and determine by your reason how far you may rely on or 
accredit his statements. 

It is just so with spiritual intercourse ; for, ever bear in mind that 
many in the spirit-world are even below our level, both intellect¬ 
ually and morally, and they can commune w r ith us just as well as 
those who are higher. 

Then again you ask, “Is there a possibility, with motives pure, 
of an evil spirit always keeping so closely en rapport as to prevent 
those whose motives are good from communicating with and unde¬ 
ceiving you'?” When you say “always,” I answer No; but if you 
should say “ occasionally ,” I would answer Yes. And for this rea¬ 
son, would the loafer of whom I have already spoken always seek 
your society *? By no means; he would be uncomfortable in the 
society of one purer and better than himself, and would soon leave . 
it, and only “ occasionally ” come to answer a special purpose. It 
would be only as long as he found himself welcome, or until he had 
fairly tried the experiment whether he might not be welcome, that 
he would come. There is probably no worse punishment to the 
evil-disposed than constant association with the pure; and except 
for some special purpose, we need not fear their society. 

But there is another consideration growing out of my experience, 
and that is, that lower spirits are often allowed to come to us, in 
order to contribute to their elevation. It is not a week since I had 
such a case. It was one * * * who hated me, and came to annoy 
me, and who did so for several days. By dealing with him with 
good sense and kind feelings, and uninfluenced by any foolish fears 
that he could injure me, I not only rid myself of the annoyance, but 
I helped him so, that though he came with all the vindictive feelings 
which were uppermost in his mind at the moment of his death, he 
left me, begging me to “remember him only as the humble, peni- 


A PPENDIX. 


461 


tent, grateful spirit who had by my means been lifted out of the 
darkness of despair and death.” It is only three or four times in all 
my experience I have been thus visited; and once, at a circle to which 
I belonged, it was asked, Why inferior spirits did not more fre¬ 
quently come to us as they did to others'? and it was answered, 
“ Why does not the loafer from the Five Points seek the society of 
the judge or the minister ?” One thing, however, I have observed in 
all mv intercourse with that class—that I can make them obedient 
to my will, and compel them to speak the truth to me whenever I 
command them in the name of God. And still another thing—that 
I can know them to be inferior, when I find they can not read my 
mind or answer a mental question. 

These are very general propositions in answer to your questions. 

I can illustrate and enforce them by many other remarks and in¬ 
stances, which the limits of a letter will not allow ; but you will 
find, by reflecting on what I have said, and applying it to your own 
experience, that I am right, and that these considerations will ma¬ 
terially aid you in dealing properly with this new, most interesting, 
and extraordinary phenomenon. 

In the mean time, allow me to make a further suggestion to you, 
and that is, carefully and laboriously to preserve accurate records 
of every thing communicated to you. I have done this from the 
beginning, and I regard my records as invaluable of themselves, 
while I find that this course has been productive of another good, 
and that is, that spirits who are aiming at man’s advancement, find¬ 
ing that their instructions are not thrown away or confined only to 
myself, but are preserved so as to do good to others, are more anx¬ 
ious to commune with me, bring others also, and go higher and high¬ 
er in the character of their teachings; and thus I am able to do good, 
by giving to the world, at proper times, their beautiful and eleva¬ 
ted teachings. 

Pray have no hesitation in writing to me at all times. Do ^ou 
not think that the consciousness derived from your last letter, that 
1 have done you good, amply repays all my labor? 

Truly, yours, J. W. Edmonds. 


Mr. J. F. Laning. 



462 


APPENDIX. 


Philadelphia, August 9, 1853. 

My F riend : 

Your most welcome and unexpected letter of the 5th inst. is at 
hand. 

There is certainly a luxury in doing good, and he who tries it 
most will partake most largely of its blessings. When I first be¬ 
came satisfied of the reality of spiritual intercourse, my mind was 
'called to this point, which I see impressed you also so strongly, 
“ Of what good can all this be'?” I was informed that by yielding 
myself calmly to its influence I might be enabled to do something 
for the benefit of my fellow-man. I then made a pledge that upon 
such conditions only would I humbly seek to render myself useful 
in this way. I feel how inadequate I am to such a task ; and were 
it not for a letter I received from a most gifted lady stranger to 
whom I had written some three or four times, explaining, as best 
1 could, the results of my experience and trials, I should not know 
that my advice and guidance had assisted any one. In the closing 
remarks of her last to me, received but a few days ago, are these 
most cheering words: “ This correspondence was necessary to me— 
I should have died spiritually without it. You have done me im¬ 
measurable good, because I stood in a most periloqs position, 
and you helped me in the right direction.” Not to appear egotistic 
do I quote from this lady, but to satisfy you of my motives in al¬ 
lowing my letters to be published over my name, in so distinguish¬ 
ed a connection. Therefore, I say, publish just what you please 
of mine, as in your wisdom you may see best, and if I can in this 
way awaken one thought of usefulness which shall tell for human¬ 
ity, I shall be more than paid for the sacrifice of feeling it costs me 
to have my name appear in print. 

I know but in part what spiritualism has done for you, my friend, 
but for me it has done a blessed work. For twenty long years was 

the subject of religion a most inexplicable mystery to me_my 

mind never could be fully persuaded, and often did I wish I had 
never been born. It will not do for others to say of me, I was not 
honest while thus seeking. My attention to the religious services of 
the Church, to the study of the Bible, only tell me how anxious my 
heart was, as it longed for the blessings I supposed were to be found 
in them. I have now no more misgivings on this point. I am 
free, and oh! what a freedom it is! Shall 1 then hesitate to lend 


APPENDIX. 


463 


my humble efforts to so ennobling a cause? True, they may not 
influence the learned, yet the unlearned perhaps may read the lit¬ 
tle I have said to you, and who can tell but your replies may in 
such connection be better understood and more wisely appreciated 
by the honest seekers of the light, the truth, and the way ? 

lours, truly, J. F. Laning. 

Hon. J. W. Edmonds, New York. 


HI8T0RY OF AN UNDEVELOPED SPIRIT. 

One Hundredth Interview. 

New York, July 12th, 1852. 

Last evening (having the day before returned from Albany) I 
attended the circle at Mr. A.’s house, where Mrs. S. was the medium. 

I began by reading the by-laws and the prayer. As we had no 
minutes of the last meeting, I proposed to read some of my papers 
that I had taken with me. I began to do so, when I was inter¬ 
rupted by some vehement manifestations on the part of Mrs. S. She 
was violently and roughly affected, and we knew not what to make 
of it. 

Mr. S. explained by saying, that the evening before his brother, 
who is a disbeliever in this intercourse, and doubted the existence, 
of a God, was at his house on a visit, and Mr. S., anxious to do 
him good, had solicited him to sit down and have a communication 
through Mrs. S. He said he was sorry he had done so, and was 
afraid he had done wrong, for she was taken possession of by a 
spirit who had been very violent in his manner, who had been rude 
and boisterous in his deportment, and had manifested a fiend-like 
spirit of defiance. Being requested in the name of God to leave the 
medium, he had done so, but with a wail of agony and disappoint¬ 
ment ; and she had been ever since in an unhappy state of mind, 
and had come to the circle in the hope of being relieved from the 
depressing influence. 



464 


APPENDIX. 


Instead, however, of being relieved, she was taken possession of 
by him as violently as ever, and it was melancholy to see how she 
was exercised by him. 

The first words she spoke under his influence were, “ You must 
all pray for me.” 

We knew not who he was, nor what his condition and his wants, 
and we were therefore silent. 

In a little while he said, in a stern and boisterous manner, 
“ Won’t you pray for me ?” 

Again we continued silent, for we were surprised, and knew not 
what to do. 

In a short time we engaged somewhat in conversation with him; 
but as I did not record the conversation—being too much occupied 
with the novelty of the phenomenon to do so—I can only give a 
genera] idea of its purport. 

He manifested a very unhappy frame of mind, sometimes setting 
us at defiance, and at others acting as if he hated us. 

At one time he said, “Well, I don’t care for your prayers; I 
don’t want them.” 

I remonstrated with him on his rudeness, and his reply intimated 
that he would not alter it. 

I told him that we had a will, too, as well as him, and if he put 
us to exercising it, it perhaps might interfere with him some. 

He looked at me with an air of defiance, as if he wanted to strike 
me, but seeing that I was very cool, and rather compassionate than 
otherwise, the expression of his countenance changed to a look of in¬ 
quiry, as if he was looking to see whether I was speaking in any 
.temper. He was apparently satisfied with his scrutiny, for he said: 

“I don’t want to hurt your woman—I only want to frighten her; 
and I should like to frighten you, too, if I could.” 

“ Well,” said I, “ suppose you try it on me, and see how you 
come out.” 

I then said, “ If you will be gentle and quiet, we will pray for 
you.” He became so, and I then gave utterance to this prayer : 

“Almighty and most merciful Father, who has created us in thy 
wisdom and sustained us by thy love, look down with compassion on 
this, thy unhappy child now present, and assist him, we beseech 
thee, in his search after thy truth. Roll from his mind the clouds 


appendix. 


465 


of error, ignorance, and superstition, that the light ot thy wisdom 
may shine upon him, cheering his heart, enlightening his understand- 
ing, and rendering bright his pathway to thy holy mansions eternal 
. in the heavens. Suffer thy holy spirits to minister unto him as his 
guardians and guides, to lead him from darkness to light, and place 
him on the plane of everlasting progression.” 

[Here he threw himself on his knees in the center of our circle, 
and lifted his hands in the attitude of prayer. I continued:] 

“ Drive far from him the darkness of his own errors, and the mis¬ 
chiefs of his evil imaginings, and endue him with wisdom to receive 
and know thy truth. Teach him to seek knowledge with a single 
eye to his advancement and thy glory, and defend him from all false 
doctrine. Enable him to know and to feel thy love, and that through 
thy ministering spirits it is shielding him by day, and watching over 
him by night.” 

When the prayer was completed he arose from his knees, and on 
resuming his seat, in a tone indicating a feeling of uneasiness and 
desperation, he made some remark about his unhappiness. I did 
not record the precise words, but I remember the purport was, that 
he saw no prospect of a termination to his unhappy condition, nor 
how to remedy it. 

I suggested to him that if I should read to him some of my 
papers it might aid him. He said, “I’d rather you’d talk to me.” 

I answered, “ Well, I will, in the language I have here written 

down.” 

He intimated his willingness to listen, and I read my papers con¬ 
taining the allegories of the transit from physical to mental light, and 
from mental to spiritual light, and that on the nature of the laws, 
human, divine, and semi-divine. 

He listened with a good deal of patience. The papeis had an 
evident effect to calm him. Occasionally, however, he interrupted 
me, sometimes by getting up and giving me a look of defiance, some¬ 
times a look of searching inquiry, and sometimes by asking me, “ Is 
that true, now ?” That question was asked several times, and only 
when I was reading something about the ultimate redemption of the 

soul, through the love and mercy of God. 

Mrs. S. said afterward that he frequently spoke, as it were, to him- 

30 


466 


APPENDIX. 


selfWhat does this mean “ That’s a lieBy thunder!” 
etc. And while reading of the happiness of the brighter spheies, 
he exclaimed, “ And, oh ! can I ever get there ? 

After I had got through reading, and he had become evidently 
much calmed, I said to him: “ Now, my friend, we have given you 
most of our evening ; will you not leave us, that we may converse 
with the friends we came here to meet ? We will willingly converse 
with you at another time, after you have thought upon what we 
have said to you to-night.” 

He looked searchingly into my face, as if to see whether I was in 
earnest. I said, “ I intend to act in good faith with you. I will 
converse with you at any time, if I can only do you any good. ’ He 
said, “ Will you talk to me in your own house ?” 

I answered, “Yes, or here at our next meeting, or at Mrs. Fish’s, 
through the rappings.” 

He said, “ But I don’t know how to rap.” 

I replied, “ You will easily learn, and you will find plenty to teach 
you ; so I will meet you there some day this week.” 

He said, “ Will you ask for me ?” 

I answered, “ Yes.” 

He said, “ Agreed.” 

“ But,” said I, “ who shall I inquire for—what’s you name ?” 

He looked very suspiciously at me, as if his doubts of me were all 
awakened again, and so I said, “ Never mind, I suppose I shall find 
you by asking for the one who was here to-night.” 

He then said, “ Ask for the man who was drowned in the canal 
three weeks ago.” 

I.said, “ Very well, I will not forget; and now pray leave us, for 
you see how much distress you have caused to the medium.” 

He then turned to Mr. S. and said, “ I don’t want to tear your 
woman to pieces—I don’t want to hurt her. I lied to you last night.” 

Mr. S. said, “ Well, never mind, that need not trouble you, for I 
forgive you for that.” 

“ Will you ?” exclaimed he ; “ well, you are a good fellow, you 
are, and (at the same time shaking Mr. S. heartily by the hand) 
I will leave.” 

He then left her, but not until he had thrown her upon the floor 
in great distress. From that, however, she was soon relieved, and 
resumed her seat. I asked if he had left. The answer through 


APPENDIX. 


467 


Mrs. W. was, “ He still lingers here.” And I said, “ He need not 
fear; I will keep my word with him, and have an interview during 
the week.” And he then left. 

I have spoken of the spirit thus far as if he was a man personally 
present and visible to us. 

Of course it will be understood that I mean to speak of him only 
as he manifested himself through the medium. He seemed to have 
obtained entire possession of her, compelling her to do and to say 
things which she would gladly have avoided. She was very much 
distressed by the whole thing, frequently wept bitterly, and resisted 
as far as she was able. 

After that spirit had left, Mrs. S. became more calm, and was 
impressed we should sing, 

“ Before Jehovah’s awful throne,” 

which we did. We asked the good spirits who usually attend our circle 
to commune with us, and not let us fed that we were abandoned to 
such unhappy influences. 

They soon manifested themselves, and with a calmness and gentle¬ 
ness strikingly in contrast with the violence before exhibited. 

The first words she now said were : 

“ Wisdom ruleth all things.” 

And then she repeated the following lines, given to heron a former 
occasion: 

“ His power how great, his love how vast, 

His wisdom how intense! 

He holds the nations in his hand, 

And watches o’er the vast expanse.” 

We inquired who was speaking to us, and we learned that Wash¬ 
ington and Franklin were present, and that it was William Penn who 
spoke, and the manner and language were most gentle and grateful 
to us. 

I remarked that I supposed the visitation of that unhappy spirit 
had been permitted for some good end ? 

The answer was, “Yes; and love and kindness will accomplish 
much, where uncharitable minds and feelings will only create more 
discord than harmony. 

“ Ye have all perceived this evening, and the medium has most 
severely felt, the discord and unhappy influence which a poor, unpro- 


468 


APPENDIX. 


gressed, and unloved spirit has brought into thy circle—unloved, be¬ 
cause of an unlovely sphere surrounding him, which repelled those 
who wished to approach near and take him by the hand, and lead 
him where his troubled soul and wandering spirit would find rest; 
and let it teach you all a lesson of humility, love, and forbearance. 

“ When the wisdom of God permits a poor spirit to enter thy 
circle for the purpose of information, of obtaining light, do not stand 
aloof, feeling holier, more favored, more exalted than him ; but thank 
thy God, in thy inmost heart, that thou hast been favored to partake 
of his dearest love, to know his truth, and to feel how vast, how 
high, how much and thankfully to be prized are the privileges 
which you enjoy, who yet inhabit this covering of flesh ! 

“ Mysterious are the ways of Providence in his workings on the 
minds of men. Beautiful is his wisdom in the unfolding of his will, 
in the power of his might, in the strength of his love, in his long- 
suffering, his mercy, and forbearance, even to those who turn their 
backs and shut their eyes to the light which comes in heavenly 
streams, always felt and tasted by mortals, who live by his com¬ 
mand, who exist by his power, and yet who are blind to that holy 
power which overshadows us'with the brightness of his glory.” 

I inquired if it was in their power to have prevented the visitation 
we had had ? 

It was answered : “ It was beyond our power to prevent it. Be-, 
yond any power but the Power of powers. It was permitted in 
order to teach you a lesson and to aid him. 

“ That poor spirit lately left the body, and was wandering around 
in darkness and chaos. He was drawn toward a certain spot by a 
certain unbelieving man—a man who needs to be convinced there is 
a God—a man whose mind, when rightly led, will be capable of 
leading many others to seek the light of truth. He was followed 
by this spirit, and with him approached this medium. He was anx¬ 
ious to converse, no matter how or by what means his object might 
be gained. The other spirits who wished to commune obeyed the 
will of God, and stepped aside. 

“ That spirit overshadowed the weaker one, but not to harm her. 
Oh, no ; God will notpermit harm to befall the instruments he has 
chosen to do his work! And for that poor spirit have charity, 
sweet charity. 

“ He came, and even told a falsehood, so great was his desire to 


APPENDIX. 


469 




# 

talk, and lie startled tlie persons present by the violence of his ac¬ 
tions and the rudeness of his language. But one good object was 
gained, though then unseen. Curiosity was aroused, and an intense 
desire to know more, which will lead yet to flowers, and bring forth 
fruit to gladden thy brotherly heart.” 

I inquired if we had dealt rightly with him ? 

“ Yes, as far as you know, in your sincere desire to do right, 
but you could not see the effect. God in his wisdom could, but you 
can not behold the mysterious workings of his superintending and 
almighty ruling power. That poor spirit left its poor body after 
causing much agony of mind and body to others, and hovered around 
the earth he had left, till through the kindness of God he was per¬ 
mitted to approach thy circle. Then why not through your kindness 
permit him to enter the path of knowledge which he yet must tread, 
but which, without aid, long time must elapse before he can tread ? 

“ He was permitted to come for instruction from mortals, who 
could instruct him in a manner more acceptable unto him than 
could spirits who could not approach him near enough to do so. 
Will you not, then, bear with him? He is just as heaven-born as 
you are ; his destiny is just as high and holy ; and without aid, he 
must go down and labor hard, and climb long before he can reach 
the plane of progression on which ye stand, highly-favored friends. 
Not that thou art more worthy, but thy lot has been cast in a 
sphere whose close surroundings have enveloped thy footsteps, have 
] ed thee on to see this high and holy light, which is coming surely 
on, brightly, magnificently to the hearts of men, and to those first 
who are willing to receive it. 

Do thy duty, then, to God. And this is thy duty : to help a 
spirit, whether in or out of the flesh, and spread the influence of the 
light on all around. 

“ And, oh, that poor spirit has left thee humbled—yes, humbled. 
Charity and forbearance, my friend, have done it. God gave thee 
such gifts from heaven. Hide them not. Let them shine, and 
thou shalt be made happier and stronger as thou shalt cultivate 
those lovely gifts of Heaven. You saw what an effect the word 
forgiveness had on that poor spirit. Never shrink from duty, no 
matter how unpleasant; for far more bright becomes the way where 
willing hearts begin the work, and far more bright becomes the ray 
of light, and love, and truth, and hope. 


* 


470 


APPENDIX . 


“ When that poor spirit comes again, make thy words simple to 
him, as if talking to a child. Kindly use him. Oh! tell him of a 
Father’s love, and of bright spirits who have left the earth and dwell 
in glory now, and who though happy, would love to come and teach 
him. They will gladly take him by the hand, and lead him to green 
pastures, where peace and love will gently lead him on to where his 
poor spirit may find rest. He has as yet only caught a faint glimpse, 
only heard a faint echo, and only here now, my friend, conceived, or 
thought he conceived, of a happier life to be obtained from learning the 
first rudiments of the school which he is now but beginning to enter. 

“ Happy, happy, happy privilege that you enjoy of communing 
with spirits, and leading them, as ye have yourselves been led, to a 
knowledge of the love and mercy of God !” 

It will be remembered that Mr. S. had said in the beginning of 
the evening that he was afraid he had done wrong, and was sorry 
he had been instrumental in introducing that spirit, and thus causing 
his wife so much distress and unhappiness. Now, before the inter¬ 
view ended, the spirits turned toward him and said, “ No, Gilbert, 
you did right; you acted from pure motives to do good to your 
brother, and good will come out of it, both to him and to that un¬ 
happy spirit.” 

/ 

One Hundred and Fifth Interview. 

• August 9, 1852.—The circle met last evening under its new 
organization, as the “ Circle of Hope.” 

After some preliminary matters, we with one accord asked for the 
spirit who said that he was the one who had been drowned in the 
canal, and, after a little while, but with much less violence, he came. 

He assumed a rough, devil-may-care sort of manner, and said, in a 
coarse tone, “ You think you are too good to speak to me.” 

We replied to him, “ No; we wanted to speak to him, if we could 
do him any good, and for that purpose we had inquired for him and 
kept our promise.” 

“ Yes, we had, and he would’nt lie to us any more, but they 
lied so to him all round where he was.” 

I then remarked to Mrs. S. (the medium), that I hoped she would 
give utterance to every word he desired to say. 

“Why, you would’nt like to bear all I would say, would you?” 


APPENDIX. 


471 


“Certainly I would, if we are to administer to your disease.” 

“ I have no disease, my fine old gentleman, neither of mind or body.” 

Mrs. W. remarked something about his not having a body now. 

“ Hav’nt 1 ?” Avas the answer. “ Well, anyhow, I think I have.” 

Mrs. W. then asked him if he had a mother, and Avhether she 
was living or dead ? and for some time she kept his attention on his 
mother. 

He answered, at first roughly, “ Yes he had one, but she A\ r as 
dead.” Then he seemed overcome with emotion at thinking of her; 
said she Avas his best friend. Then, as if ashamed of his feelings (for 
he had shed tears), he suddenly threw aside the signs of emotion, 
and in a rough tone said he Avas a man, not a baby. 

Mrs. W. inquired of him about his father. 

“ Damned old fool,” Avas the reply. “ He is the cause of my being 
here.” 

I then asked him if he had seen his mother in the spirit-world ? 

“ What! doAvn there in that dark and dismal place ? No, she 
Avas a o-ood Avoman Avherever she is—in heaven or hell. But she is 

O 

not in hell; I knoAV she ain’t. Don’t talk about her; don’t speak 
of her to me.” 

“ Why not, if she Avas your best friend ? She has still as much 
love for you as ever.” 

He again was shaken with emotion, and cried, “ Oh, my mother! 
my dear mother! She did love her villain son, and I was very— 
very wicked.” 

I asked him if he did not wish to join his mother wherever 
she was? 

He answered, “ Do you think I am a fool ?” 

I replied, “ I don’t know how that is, 1 am not yet well enough 
acquainted with you to tell.” 

“Well, I am not satisfied by a great deal Avhere I am now.” 
And then, after a pause, he exclaimed, “Oh! where shall I go? 
What shall I do? Oh ! save me! save me !” 

I answered, that if he Avould alloAV me I would read him a little 
story that might enlighten him some. 

“ What does that mean ? Don’t use big words to me. If you 
want me to understand you, talk plain, so that I can understand.” 

“ Well, excuse me, I will try to do so. You recollect the stories 
I read to you when you came before ?” 


472 


APPENDIX. 


“ Yes, and I understood them too, most all. I liked them.” 

“Then I will read you one now that will help to tell you where 
to go and what to do. And as I read, if there is any thing you do 
not understand, I want you to speak out, and I will explain it 
to you.” 

I then read as follows: “ I was a wanderer.” 

He interrupted me. “ So am I; I wander all the time; I have 
no place of rest.” 

I resumed. “ I was a wanderer, and before me was a vast tract 
of land with a broken and uneven surface, in which were many deep 
chasms, that is, deep holes and dark places.” 

He again spoke: “ There are plenty of them where I am.” 

I again resumed: “ In my wanderings, I was in constant fear of 
falling.” 

“I did fall,” he cried; “many and many a time I’ve fallen.” 

I resumed my reading: “and I was often on the very brink of 
destruction. Still I was upheld and conducted in safety, though 
dangers beset me on every side; I thought to myself, Is there no 
end to these dangers—no rest ? Is my whole life to be spent in 
this incessant toil and watchfulness? A high wall was before me. 

1 followed a path by its side, hoping to find an entrance within the 
inclosure. After much toil I came to a gate; it was of great 
beauty, sparkling with gems and precious stones.” 

Here he interrupted me by saying, “ Oh! I can’t go in there!” 

I replied: “Wait a moment, my friend, perhaps we can find an 
entrance.” 

I read on : “ The pillars which sustained this gate were imbedded 
deep into the earth, and towered high in the heavens.” 

“Towered? What does that mean?” 

“ Running up high, like a liberty pole.” 

“They were beautifully white and semi-transparent—that is, 
you could partly see through them. An arch was overhead.” 

“Anarch? What is that?” 

“The circular top of a door or gateway.” “An arch was over¬ 
head, from which flashed the words, in brilliant light—HOLINESS 
TO THE LORD.” 

“ Oh!” he exclaimed, “ I can’t enter there—I can’t enter there.” 

“ The gate was open a little distance, as if to admit any one who 
was inclined to enter. Here, thinks I, is my rest from all my toil 



/ 


APPENDIX. 473 

and wandering. Here I will enter and be at peace. As I was 
/ entering, the gate came gently to, and forced me from the entrance. 
My unfitness to enter the gate of holiness did not occur to me. I 
thought, if I can obtain an entrance, I will, for within it was 
beautiful and inviting. So I walked in front of the gate, as if un¬ 
concerned at the opposition I had met with, and watching for an 
opportunity to dart through suddenly. Soon all was in readiness, 
and, as I was near the gate, I started with all the speed I could 
command, but before I could gain an inch within the inclosure the 
gate was closed, and I lay on the ground bruised and in pain. I 
thought, if I ever enter it must be by some other gate, where one 
can enter who is not so holy. I asked myself, Hid any one ever 
enter this gate 1 ? A voice at my side answered, ‘Yes, one, and 
only one : He who died, the just for the unjust, that he might open 
the gate of Repentance. 5 The gate of Repentance, thinks I, where 
will I find it ? The voice answered, ‘ Pass on.’ So I again followed 
the path by the side of the wall till I was weary, and lay me down 
to rest. Again a voice at my side said, ‘ Up, sluggard! and flee 
for thy life.’ ” 

He had been quite still and attentive for some time, but here he 
broke in with the inquiry, “Sluggard"? What’s that"?” 

“ Lazy, idle, sleepy fellow'. 55 

“ I arose, and a gate was before me, but, oh! how different from 
the beautiful one I had passed! Two massive columns of coarse 
granite supported a frame on which were perpendicular sliding bars. 
The whole appeared to be made more for strength than beauty. 
Thinks I, Is this one of the gates of heaven ? The voice answered, 

“ ‘ Many will seek to enter in, but will not be able.’ 

“ In examining the gate more attentively, 1 saw an inscription over 
it in letters of black: ‘ Repentance.’ I also saw that there was 
space enough between the bars to admit those who wished to enter. 
‘ Here,’ I exclaimed, ‘is no barrier !’ ” 

“ Barrier!” he said, “ what’s that ?” 

“ Something to stop you from going in.” 

“ ‘ Here is no barrier, and all can enter.’ The voice repeated, ‘ All 
can enter; but enter ere it be too late.’ ” 

Here he inquired with a look and tone of great earnestness, “ Am 
I not too late ?” 

“ Listen, and judge for yourself.” 


474 


APPENDIX. 


“ So I thought to myself, I will enter; and I approached the gate 
to pass between the bars ; they came sliding together, and completely 
checked my progress. As 1 passed along to the opening caused by 
the sliding of the bars, the bars passed with me, and I soon became 
convinced that something must be done before I could enter even so 
lowly a gate as this. To return was destruction—to advance seemed 
impossible. ‘ How shall I be saved ?’ escaped from my lips. A 
hand was beside me, bleeding from the palm, with a finger pointing 
to the inscription. I asked, ‘ Of what shall I repent ?’ The answer 
was, ‘ You have not obeyed the commands of your Maker.’ ‘ What 
does he require of me ?’ ‘ Obedience to the law of kindness and 

love. Instruct the ignorant, relieve the needy, soothe the afflicted, 
and bind up the broken-hearted.’ ” 

Here he said, as if to himself, “ I never did any of that.” 

“ Then, I thought, to what purpose have I lived ? And there was 
none to bless me, no, not one. 

“ Then I said, ‘ 0 Lord! I abhor myself, and there is no good 
thing in me.’ I looked at the gates, and the bars were again in their 
place, and there were many openings through which I could pass. 
1 took courage and advanced, though with fear and trembling. As 
I passed the upper part of my body through an opening, I was caught 
by the bars, and held firmly in that position. The bars came to¬ 
gether above and below me, and fitted tightly to my body, so that 
I could neither pass out nor in. I put up a cry for help. Soon a 
shining one came near. He was the picture of benevolence and love. 
He pointed to the inscription and said, ‘ Repent and cry for mercy.’ 
I told him I had repented and cried.” 

Here this poor spirit interrupted my reading and said, “ I hav’nt 
cried often.” 

I resumed—“ He smiled and said, ‘ Surely you are not in earnest 
with so feeble a cry ?’ I was evdry moment becoming more and more 
uncomfortable and alarmed, as I could neither advance nor retreat.” 

Here he again interrupted me, “ Retreat, go back ! Go again 
away down there where all is so dark and gloomy—oh ! no! no! 
no. Have pity on me—show me how I may go on.” 

I again resumed, deeming the vision the best answer to what he 
said. 

“ And the chasms in my rear seemed to have advanced to my feet. 
I was now really convinced that my present and future happiness, 


APPENDIX. 


475 


and, in fact, my life, depended upon my passage through this gate. 
So I set up a more earnest cry, ‘ O Lord! save me, or I perish.’ 
It seemed now that the bars held me tighter than before. At this 
I became so alarmed, that I struggled with all my might. I exerted 
my whole strength, as for my life, and to my surprise the barrier dis¬ 
appeared, and I seemed to have struggled only with myself, against 
my own unwillingness to enter. To me the gate had disappeared, 
and in the place of the humble structure—” 

“ Structure ! That means building, don’t it ?” 

• “ Yes.” 

“ And in place of the humble structure, I now beheld a trium¬ 
phant and glorious arch, more beautiful than the gates of holiness. I 
thought much of the change, and I now perceived that it was owing 
to the different position in which I was placed. Over the arch was 
this beautiful inscription : 

“ ‘ PRAISE TO THE REDEEMER.’ 

“ On turning my eyes within the wall, what raptures did I behold ! 
A country, as far as the eye could reach, more beautiful than im¬ 
agination could paint, inhabited by thousands and thousands of 
spirits, whose employment was to increase the happiness of each 
other, studying the mysteries of redeeming love, and progressing to 
the New Jerusalem, which can be entered only by spirits made per¬ 
fect.” 

“ Oh !” he exclaimed, in 'an under-tone, “ I can never be perfect.” 

As I continued reading the foregoing, he gradually became more 
humble and respectful, his tones were softer, his manner more gen¬ 
tle, and when I closed, he paused long, and then in a voice of deep 
contrition said: ' ' 

“ I am a poor, ignorant, undeveloped spirit. But it is not my 
fault. I do need help very much. God help me—God help me ! 
Oh, do, good friends, pray for me. I was no boatman. I told you 
a lie. I will never lie again. I try, and try, and try, but they keep 
pulling me ba^k, and lie to me. God bless my mother. She loved 
her son. I >vant to go to her; but do you think that such a poor, 
God-forsaken spirit could talk to my mother?” 

These sentences were spoken in broken fragments, and amid in¬ 
tense agony, and when he was answered, that his mother, if a bright 
spirit in heaven, yet loved him dearly, and would rejoice to meet him 


476 


APPENDIX. 


✓ 

again, lie exclaimed, with hands clasped, eyes uplifted, and voice 
tremulous and soft from the depth of his emotion, “ Mother! 
mother ! mother ! God bless you, wherever you are. Will you look 
down? Oh. no, that is out of the question—I am away down— 
down there where she can not come.” 

We endeavored to reassure him by telling him the mercy of God. 
was infinite, that His forgiveness was ever for those who earnestly 
sought it, that his mother could approach him if he earnestly de¬ 
sired, and that he and we were surrounded by good spirits who 
wore ready to take him by the hand and help him, and that they 
were kept from him only by himself. 

He answered, “ My mother is interested in me wherever she is. I 
know she is. Just see how man}^ such shining people you draw 
about you—they are looking at me—they are looking at me!” 

He said this with his head elevated, and his ej^es intently gazing 
on what seemed to us to be vacancy. He was then sitting in our 
circle by my side. Suddenly he drew back with his chair some dis¬ 
tance from the civile, his head sunk upon his breast, and in tones of 
deep humility he said, “I am not fit to be there.” 

We said to him, “ Nay, good friend, draw not back from among 
us. Take your place in our midst as our equal. We are erring as 
you are, and need forgiveness as you do. Come, then, and again be 
one of us.” 

“You err, too?” he cried. “ Do you confess as much ?” 

“ Alas! who among us can be perfect?* We need the aid of good 
spirits as you do.” 

He cried, “I can’t stand the thought. I can't get through that 
gate ! To return, is to go away down there, where it is so dark, so 
dreadfully dark! But I don’t want to go back. Oh, dear, if these 
shining ones would come near me!” 

Then with a voice tremulous with emotion, as wi,th hands and 
eyes uplifted, he cried, “ Oh, for God’s sake ! come ! come ! come ! 
For God’s sake! save me! save me! Oh, yes, I am indeed a 
wretch! I am sorry for what 1 have said and done. I have been 
very wicked. Oh, forgive me, forgive me! Tell God, will you, 
some of you, that I am sorry ? But no, no, they can’t come near 
me. I am all black, as blackness itself. Oh, mother ! mother ! for 
God’s sake, look on me! Oh, no, no, I am too bad.” 

Then pausing and looking intently upon vacancy, as if he saw 


APPEND IX. 


477 


some one standing near, lie suddenly cried out, “ What did you 
say, that you would lead me to my mother? Oh, God forgive me! 
wretched, wretched, wretched sinner that I am ! I know that he is 
all-powerful to save! I felt that away down in the darkness where 
I dwelt. I have heard that he was merciful, and will lie be merciful 
to me a sinner? Oh, mother, you ask them to come near me. 

They say that mother is there. Hark! They offer to take me by 
the hand, and tell me I need not go back there to that dreadful 
darkness. Will you take me ? I want to go with you.” 

Then putting his hand on his heart, as if in great distress, he 
said, “ But, oh, that ugly feeling—it will come back, and how can I 
help it ?” 

Turning to us with an imploring look, shuddering, as if afraid to 
look behind him, and pointing over his shoulder, he said, “ There arc 
black spirits there who want to take me back. Won’t you keep 
them away ? Hark ! Again a spirit has spoken—‘ Brother, reach 
us forth your hand.’ ” 

He paused, and with a countenance becoming more cheerful, and 
a manner more gentle, he knelt in our midst, and reached forth his 
hand hesitatingly, tremblingly, as if afraid it would not be taken. » 

Then bowing his head upon his breast, and sinking almost to the 
floor, he whispered in a voice scarcely audible, “ God is merciful— 

God is merciful.” Then raising his head, he started suddenly, and 
gazing intently cried, “ Oh, that light! that light! that light! It 
is so bright, so cool, so pleasant! I don’t want ever to go back! 

Do you think they will let me go back ? God help me ! I saw a 
star there! Oh, how beautiful it is ! The light is coming all around 
me, and that shining one is coming nearer! Oh, I don’t want to go 
back! God help me! I do repent; I’m sorry for all the wicked¬ 
ness I have ever done—I’m sorry. If repentance means sorry, don’t 
let me go back. Oh, those bright ones are all around me! They 
say my mother is behind that beautiful star. But (shuddering and 
recoiling as from something behind him) there is an ugly black 
thing behind me drawing me back! Don’t you see them? I’m 
sorry, I’m sorry. Tell God I’m sorry. Tell my mother to come. 

The black spirits are trying to draw me back, but the light comes 
all around me. Yet, oh, that ugly feeling at my breast! They say 
they will come and take me (alluding, as we understood, to the dark 
spirits). Oh, God be merciful to me a sinner! Now they are a 


APPENDIX. 


V 


478 

good deal farther off. Don’t you see them? Don’t let them come. 
Oh, God, be merciful, be merciful to me a sinner.” 

These things, as I have attempted to record them, were broken 
sentences, uttered at different times, and with ever*varying emotions. 
It is impossible to describe the fear and despair that sometimes 
possessed him, the deep humility of his confession of his sins, and 
the ecstatic joy with which he hailed the approach of the good spir¬ 
its, the appearance of that star, and the shining of the bright light 
around him. 

At length the violence of these contending emotions fairly over¬ 
came him, and he sank prostrate on the floor. 

While thus prostrate, we sang the hymn— 

“ There is a happy land, far, far away.” 

At length he arose, and in a voice so gentle and humble he said, 
“ Oh, I feel so much relieved! I entered here feelinsr the torments 
of the damned. I'll never use that word again. But now how 
pleasant the feeling; and the light that shines around me, how bright 
and beautiful it is! God bless you. God bless you all. 

“They tell me when I leave this poor woman I shall go up with 
them. I am sorry I have given her so much trouble ; but she has 
helped me—oh how much—and they say goodness is always re¬ 
warded. You have all helped me. God bless you all. When 1 
leave her now, I will never trouble her more. Now I am going; 
close around, and sing that happy song.” 

We did so, and when we finished, in a faint and feeble voice he 
said, “ Oh, how beautiful is all around me ! I feel so happy now I 
am going. Ask God to take me now.” 

Then after a little pause he added, as his voice faded gently away, 
“Hark! that beautiful music—music—music! Farewell!” 

And so he left us, rewarding us for all we had done for him by 
the full assurance his fate has given us, that indeed, indeed our 
Redeemer liveth! 

After he left, we asked for some of the brighter spirits to come, 
if only for a brief period, in order to relieve and cheer our medium. 

Elias Hicks came, and said : 

“ My dear friends, I have only to say to you this evening, that you 
have done your duty to God, to the spirits, and to man, in this 
instance, and you shall see before long time shall elapse that you 


APPENDIX. 


4 79 


shall reap benefit from the charity and good-will to the poor, which 
ye have shown to the poor spirit who was in your midst to-night. 
God will bless you, richly bless you in your efforts to do right, and 
may you ever be found willing to walk in the path of duty, if you 
should see and know that thorns are in that path as w r ell as duty. 
Ye can not now see with your mortal eyes the good you have 
rendered that spirit; ye have sent him away rejoicing in the knowl¬ 
edge that his Redeemer liveth ; ye have introduced him from behind 
a wall of darkness into a field of light. How pure and beautiful it 
comes on his hitherto blinded vision ! 

“ His heart, weighed down with doubts and sorrow and uncertainty, 
is now drinking in light which comes from spirits in an atmosphere 
of light. It will yet approach him so clearly as to lead him into the 
path where he can gain light to progress in the way that leads to 
eternal life high in the heavens. 

“ It may seem like a new phase to you, but the same has been done 
ere this. Spirits have been helped on their way by mortals, and 
been able to progress more rapidly in this way than if they had been 
without such aid. It is a new field of thought and study to you all, 
and you will yet see benefits now unknown to you. Oh, yes! that 
light will gently lead to the light that makes perfect day. 

“ As little children, ye are just beginning to learn the ways of 
wisdom and beauty and knowledge, which God has vouchsafed to 
mortals in this day and age. Let those sneer who may. Ye, my 
friends, look steadily forward to the end in view. I mean progres¬ 
sion—the glorious wisdom that is being unfolded to you now. Not 
in one, or ten, or even twenty ways alone will the will of God be 
made manifest! 

“ With grateful hearts think of this, and be ever ready to do as 
God would have you do to your fellow-men, that the world may 
see how bright is the light that has led you to know this mystery of 
mysteries.” 

Here the interview ended, leaving behind it to us an invaluable 
lesson, for which we can not be too grateful to the Giver of every 
good and perfect gift. 


460 


APPENDIX. 


apjmiJtii—/♦ 

It is suggested to me that I ought to he more specific in detail¬ 
ing the manner in which I receive the communications which are 
given through me. I am not certain that I can do that in a manner 
at all satisfactory, for the simple reason that I do not well under¬ 
stand it myself. I have watched and scrutinized the operation very 
closely, but 1 am not sure that I fully comprehend it yet. I will, 
however, explain it as far as I can. ^ 

It must be recollected that this is not peculiar to me, but the 
same faculty is possessed by others. The annexed letters from 
Mr. Wolcott, explaining the frontispiece, and the case of Mr. Hurl, 
but, of Auburn, whose visions were published in the “Shekinah.” 
are similar instances; and I know of several others. Among some 
of them, it may be that we may yet get a description of the ope¬ 
ration better than any thing I can say. 

In the first place, then, I remark, that the idea is impressed upon 
the mind in the same manner, and with equal, if not greater vivid¬ 
ness than any thing presented to the mind through the physical or¬ 
gans of sight. But how that is done is another question. 

When I receive them, I am not in a trance state at all, but just 
as much in the full possession of all my faculties as ever I am. I 
sometimes, when I perceive or am told that I am to be influenced, 
bind a handkerchief around my eyes, to exclude external objects, 
but not always, for I sometimes see them with my eyes open to the 
full impression of external objects. But though the physical sight 
is thus closed, all the senses are as much in full play as ever. I de¬ 
tail to the bystanders what is passing before my view, as I would 
any object in the street which attracted my attention. I converse 
on that or other topics, get up and move about, preserving through¬ 
out it all the distinct vision before my mind’s eye. I have tried 
experiments with it, and once, while one of the party was writing 
down what I told him I saw, I took out of my pocket an apple and 


appendix. 


481 


ate it, and conversed wi^h others present on other subjects, and re¬ 
sumed the thread of my narrative with my amanuensis as soon as 
he was ready for me. I have interrupted the visions by attending 
to some business, and then resumed them instantly that I again 
gave my mind to them. I have reasoned upon them with others 
as they passed, and asked and received explanations. But I can 
not do more than repeat that the effect produced on my mind is pre¬ 
cisely that created by external material objects seen by my physical 
organs of sight, So much so, that unless I look out pretty sharp, 
I do not observe any difference. So, when I have had some object 
thus presented to me, when my mind was occupied with something 
else, and I have not stopped to discriminate, it has seemed to me 
as if I had actually seen the object with my eyes. A moment’s 
examination, however, told me I had not, and I couid from this well 
understand how those who had not been in the habit of studying 
the operations of their own minds could be deceived as to the man¬ 
ner in which they got the sight, which they were cognizant of. The 
difference, however, is very marked when closely studied. I once saw 
the spirit of one whom I had known, sitting near me. He was just 
as perceptible to me as was the gentleman in mortal form who sat 
at my left hand, conversing with me. I looked repeatedly from one 
to the other, to see if there was any difference in the manner in 
which their presence was conveyed to my mind, but could recog¬ 
nize none; yet I knew that I did not see the spirit with my physical 
eyes, because with them I saw distinctly the material objects on 
which he was seated, not as through a transparent medium, but as 
if there was nothing between those objects and my eyes. 

This has been a matter of a good deal of curious speculation with 
me, and I have tried to understand it; but it is not easy for one who 
has been in the habit of depending on the sight alone for objects of 
vision, to comprehend how that vision can be the same by any oth¬ 
er means. But so it is, and I have examined it and tried all sorts 
of experiments with it too often, not to know by this time the re¬ 
ality of this thing. 

It will not do for any one to say that it is my imagination that 
is misleading me. I have been too much in the habit of self-disci¬ 
pline, and have too much the control of my own mind, not to know 
better. In Reid “ On the Mind,” that philosopher says, “ If we attend 
duly to the operation of our mind in the use of this faculty (seeing), 

31 


482 


APPENDIX. 


we shall perceive that the visible appearance of objects is hardly 
ever regarded by us. It is not at all made an object of thought or re¬ 
flection, but serves only as a sign to introduce to the mind something 
else , which may be distinctly conceived by those vrfio never saw” Hence 
he insists that “sight discovers almost nothing which the blind may 
not comprehend.” And he adds, “we conceive inspiration to give 
a man no new faculty, but to communicate to him in a new way, 
and by extraordinary means, what the faculties common to mankind 
can apprehend, and what he can communicate to others by ordinary 
means.” Now is not this the solution of this matter ? It seems 
to me that it is, with this single exception, that the “ means” which, 
when he wrote, nearly a hnndred years ago, were regarded as “ ex¬ 
traordinary,” are now becoming more common and ordinary. Be 
this as it may, it is worth thinking of, especially as the fact is here 
exemplified in the case of many others besides myself. It is there¬ 
fore really to be hoped that the matter may receive the attention 
of some one more capable than I am of investigating it, unless, per¬ 
chance, it ought to be referred to opium—a solution, I perceive, very 
much in favor with those who know as little of the whole subject 
as a horse does of the Heidelberg Catechism. It makes a good 
deal of difference, whether the obscurity which haunts us is owing 
to a spot on the sun or a cloud that surrounds the beholder. 

But to resume my subject. There are, I perceive, when I close! v 
scrutinize, three different modes in which I receive the ideas com¬ 
municated to me. One, where they are presented to me merely 
as pictures, producing on my mind the same effect as looking on a 
painting; another, where they are presented as if a living, acting re¬ 
ality, producing the same effect as the moving, existing material 
w r orld that surrounds me: and the third, where a train of thought 
is thrust upon my mind, consecutive and clear in its order and con¬ 
nection, producing the same effect as any process of reasoning by 
which I arrive at a conclusion. 

The following letters from Mr. Wolcott speak of the first two 
species, and show that he possesses the same faculty that I do, 
though happily he possesses one that I do not, namely, that of pre¬ 
serving and delineating what he sees. The third kind is exempli¬ 
fied in Section Forty-nine of the foregoing work. There the thoughts 
were given to me as rapidly as I could utter them, and far more so 
than the Doctor could write them down, and I know they were not 


APPENDIX. 


483 


of my own concocting, for they conveyed to me ideas which were 
entirely novel to me. 

These remarks, with the following letters from Mr. Wolcott, are 
all that can be necessary on this subject. 

Correspondence. 

Concord, N. H., Jlug. 10M, 1853. 

Dear Sir —Please excuse the liberty of a letter from one who is 
an entire stranger to you, without the formality of an introduction. 
I trust the nature of the subject will be sufficient apology. I have 
been reading with deep interest your letter on the “ Spiritual Mani¬ 
festations” and can not but rejoice that a person occupying so high 
a position in society has so ably, boldly, and triumphantly vindica¬ 
ted the claims of this phenomenon against the “ small shot” of lit¬ 
tle editors, less lawyers and politicians, and diminutive clergymen, 
who can not or will not investigate the facts. My state of mind 
was similar to your own before I examined this subject, viz., a very 
strong doubt or total disbelief in the doctrine of man’s future im¬ 
mortal state. All the evidence 1 sought on the subject tended only 
to confirm my doubts. A little over two years ago, by invita¬ 
tion, I attended a sitting which affected me considerably for a time; 
but subsequent meetings were so unsatisfactory, and reports were 
so contradictory, that I threw the whole matter aside as a barefaced 
imposture, and spared no words in denouncing the whole affair a 
stupendous fraud on the weak-minded and credulous. Last March, 
one evening, at a party in this place, a sitting was held, in which I 
joined, supposing it to be merely in sport. We had not sat five 
minutes before my skepticism was dumbfounded. I arose over¬ 
whelmed with shame and confusion, determined to test the matter 
fully. I tried many experiments of my own invention, but always 
with a satisfactory result. I soon became convinced that some in¬ 
telligent agent with a will of its own, independent of all persons 
present, was the cause of the demonstrations. I was more surprised 
at these results in this place, where the people have little more spirit¬ 
uality than New Hampshire granite. Becoming more and more in¬ 
terested, I desired to witness some of the higher “ manifestations .” 
An opportunity soon occurred in Boston, during the month of June. 
At the first sitting I was presented with a view of a picture of sin¬ 
gular beauty and composition. The impression it made upon my 


484 


APPENDIX. 

mind was so strong that I obtained a canvas and painted it. Some 
of the party, on seeing it, so much admired it, that I resolved to re¬ 
produce it on a larger scale. During various sittings, particular di¬ 
rections were given for improving certain parts and altering others, 
which instructions I followed implicitly, and with a result which as¬ 
tonished me, it was so much more perfect than I thought myself ca¬ 
pable of producing. During the painting of these pictures I felt 
an unusual glow of enthusiasm and most thrilling pleasure. My 
hand seemed to move with unusual ease and freedom. During a 
period of three weeks I was presented with various other pictures, 
wholly unlike any thing I ever saw or imagined before, and bearing 
no resemblance to each other. Some of them seem to be reality, 
with figures and other portions in motion. Others are truly painted 
pictures , the touches of the artist’s pencil being distinctly perceptible. 
On one occasion the picture was a small plaster medal, bearing a 
figure in armor, with a shield inscribed with the word ONWARD, 
very distinct (I find, on referring to Mr. Davis’ last work, this is a 
peculiarity of the pictorial class of media). These pictures are all 
of singular and remarkable beauty, with wonderful brilliancy of col¬ 
oring, so much so, ’tis no easy matter to represent them with color¬ 
ing alone. One in particular, to be truly represented, would require 
to be painted on a semi-transparent canvas, and illuminated from 
behind with powerful lights, like some of the gorgeous stage scene¬ 
ry. Some of these representations convey a useful lesson in a most 
beautiful manner, while others are extremely elegant compositions 
merely. They all are impressed upon my mind with extreme dis¬ 
tinctness, more so than any pictures I ever saw , and haunt me con¬ 
tinually. Something keeps saying within, “ Paint! Paint!! Paint 
these Pictures !!!” The spirits insist upon it that I must give up 
my present employment and paint the pictures they present me, 
that the world may have some visible representations of the glories 
of the future life. They promise me more and more brilliant views 
of the unseen world, and so fir have faithfully kept their promise. 

Somewhat surprised that I should be selected for the work, I in¬ 
quired why such a selection was made. “ Have you not tried any 
one else ?” The answer was : “ We have, but have not before found 
one competent to execute what we demand in a satisfactory manner.” 
These pictures can not be my own imaginings, the manner of their 
presentation precludes that idea. They can not be the invention 


APPENDIX. 


485 


of the three different media through whom they are transmitted to 
me, as they have no artistic knowledge, and the result?is as new and 
surprising to them as to me. Perceiving by an article in Yol. I. 
of the “Shekinah,” parts of which are quoted in Mr. Davis’ book 
before alluded to, that you are a pictorial medium , and the only one 
I know, I have ventured to address you thus freely. Do you know 
ol any other similar ease to my own % Should you desire it, I will 
give you a more detailed account of the subject of these pictures, 
and the mode of transmitting them to me. 

Yours, for truth, Josiah Wolcott. 


New York, Aug. 14 th, 1853. 

Dear Sir —I perused your letter with a great deal of satisfaction, 
and should be very happy indeed to hear further from you in detail 
as to the pictures presented to your view. 

Your gift, in some respects, is very like mine; but as I have pro¬ 
gressed, I have learned something worth knowing in regard to it. 
For instance: In the case you refer to, mentioned by Davis, it 
was clearly allegorical. So for a long time did I think was the vis¬ 
ion, first published in the “Shekinah.” But now I begin to learn 
that I see two things: one a picture, and the other a reality. The 
first one I ever had was b # eyond doubt a reality ; yet it was so novel 
to me, that I did not at all understand it, and the idea that I could 
see the realities as they existed in the spirit-world never entered 
my head. But now I know I see those realities, and I am very eas¬ 
ily able to distinguish between the reality and the fable. 

I mention this to you in order to ask you whether you have ever 
thought of this, and whether what you are required to paint are not 
the realities of spirit-life which they wish thus to convey to our 
minds ? If 1 knew the details of what you see, I could tell better. 
In the mean time, I infer from the wisdom that is displayed in all 
these teachings, even amid the crudities and absurdities that are 
met with, that it is the reality they are presenting to you, and which 
they wish you to delineate. 

They are presenting such things to me now, but I can paint them 
only with my pen; and how tame and insipid seems my language when 
I attempt to describe the overwhelming beauty and sublimity which 
are before me! How often have 1 wished for my brother’s pencil, 



486 


APPENDIX. 


and regretted that for want of it so much beauty must be lost! 
But now the want is supplied, and you are the man to supply it. 

Judge, then, how great was my pleasure at perusing your letter, 
and at learning what provision had been made in that regard ! I 
can well understand your description, for I have seen the same 
things, and I know if you do justice to what you see, j t ou will pre¬ 
sent to mankind on your canvas pictures far exceeding any thing 
even yet dreamed of. Why, the painting of the architecture alone 
of those scenes would immortalize the artist. Go on, then, in God’s 
name, and rely upon it, that you are to be a great instrument in this 
stupendous work of regenerating mankind. 

The direct onset on the ancient errors and superstitions of the 
world has at length been made, and if we, who are the humble in¬ 
struments of those higher powers in this great work, are but true to 
ourselves and the cause, it will triumph, and then how great our 
joy, how immense our reward ! 

“ Slight is the task, but immense the reward 
Of those who thus labor to imitate God.” 

One great misfortune to the cause is the timidity of believers in 
avowing their faith. I have endeavored to overcome that, by show¬ 
ing others, by my example, how easy it is to stem the torrent, and I 
invoke all the aid 1 can in that regard. 1 mention this because I 
want your aid. Thus I am receiving a vast number of letters now— 
since my address more than ever—and I design to publish them in 
order to encourage the friends of the cause, by showing how strong 
it is. Therefore I want you to let me publish your letter among the 
rest, with your name. It will do great good, you may rely upon it, 
and to do good is the great end and aim of the whole movement. 

I had, like you, asked why I have been selected for my share in 
this work, and why some one else was not chosen ? And I have re¬ 
ceived such an answer as you got, with a minute detail of their pre¬ 
vious search for such an instrument. 

See, then, how encouraging is the prospect before us, and let us 
recollect the inscription on your shield, “ Onward.” 

Yours, ever, 




Mr. Josiah Wolcott. 


J. W. Edmonds. 


APPENDIX. 


487 


Concord, N.H., Aug. 25. 

Dear Sir —Yours, dated 14th, I have read over and over again 
with lively avidity and a bright satisfaction. Accept my thanks for 
so kind a favor. Up here in the bush such a letter is a real God¬ 
send, equal to manna in the wilderness “ we read of.” 

Before answering your queries it may be proper to inform you a 
little of my previous history. 

At the age of sixteen I was apprenticed to the chair-painting 
business in Boston, under an excellent master. Alwavs having a 
strong taste for drawing and painting, I was not long satisfied Adtli 
being merely a chair-painter, but sighed for something higher. I 
obtained some instruction from Mr. Thomas Doughty, then in Bos¬ 
ton, a gentleman now well known all over the Union as one of our 
very first artists. My leisure time was devoted to practicing on his 
instructions, instead of being wasted in the low pursuits of my fellow- 
shopmates. 

At the age of twenty-one I was presented with a diploma by the 
Massachusetts Charitable Mechanic Association, certifying to exem¬ 
plary conduct and superior ability as a workman. 

I afterward entered the sign and ornamental business, as it gave 
me more scope for taste and skill than my previous occupation, be¬ 
sides furnishing an opportunity to acquire more knowledge of art, as 
my ambition was always to excel in whatever I undertook. I never 
rested satisfied until I had gained some new lesson of an artistic 
character. 

In November, 1851, I was called to this place to do the orna¬ 
mental work on coaches and omnibuses, which requires to be of a 
high character, and must compete with similar work produced in 
New York. 

Here my services command fifty per cent, higher pay than any 
other in the place. My object in coming here into this compara¬ 
tively benighted region was mainly to get more knowledge of nat¬ 
ural scenery and get further practice on some particular parts of or¬ 
namental art. 1 mention this to explain why I am up here. 

But I must to the pictures. 

At the first sitting, mentioned in my former letter, I was much 
affected, and in the night was induced to get up and write my im¬ 
pressions, that I was surrounded by spirits who promised to show 
me pictures of the spirit-land, which they desired me to paint or 


488 


APPENDIX. 


copy. Afterward I thought little or nothing of it, merely attribut¬ 
ing it to a high state of mental excitement. 

Last June, nearly two years afterward, at a sitting the medium, 
after passing into a state of partial trance, said she seemed to be 
in a large gallery surrounded by pictures and portfolios of draw¬ 
ings. “ She felt impelled to come to me,” she said, and immediately 
a very strong mesmeric influence came over me with irresistible 
power. Her forehead was pressed upon mine with such a force she 
could not get it away for a few minutes, during which time the sub¬ 
ject? of the tinted sketch was daguerreotyped upon my mind with 
remarkable vividness. The two statues appeared beckoning with 
their hands and pointing away over the sea. The gondola appeared 
laden with passengers, and sailed away to strains of most bewitching 
music over the sea, and vanished. 

Next a thin white cloud like a gauze vail descended from the up¬ 
per right-hand corner to the position in the sketch, and assumed the 
form represented, beckoning and pointing away over the sea. I 
can never forget the impression that picture made upon me. The 
light was a clear beautiful sunset. The figure was clear and trans¬ 
parent, with the distant clouds and mountains being distinctly visible 
through the folds of drapery. I should call the picture “ The Invi¬ 
tation to the Spirit-Land.” 

Do you wonder at my restlessness and anxiety to paint so en¬ 
chanting a subject presented in so fascinating a manner'? The next 
picture was presented about a week afterward through Mrs. A. in 
a similar manner, by contact of the forehead with mine. The sub¬ 
ject was entirely different in every particular. Not the slightest 
trace of the first was perceptible in any part. It was a moonlight 
view of a lake of deep, still water, surrounded by foliage. In the 
foreground, seated on a throne, was a female figure. Above her 
head a wreath of roses shed a flood of gold and rose-colored light 
over the figure, relieving it from the dark background. The head 
was gracefully turned toward a bird of gorgeous plumage on the 
right shoulder. In one hand was a white lily, in the other a 
scepter crowned with three rose-buds. Around the base of the 
throne was a group of Cupids in a kneeling posture, as if doing 
homage and offering wreaths of flowers. Particular directions were 
written for arranging the effect and finishing certain parts, and 
signed “ Raphael.” The trance immediately passed off the medium, 


APPENDIX. 


489 


and no more demonstrations were to be had that evening. The 
picture was called, “ Tiie Goddess of Divine Beauty.” One thing 
struck me as singular. The fingers of the medium rested pre¬ 
cisely on the organs of the brain required to be excited, while 
in the ordinary condition she knows nothing of Phrenology, and 
would be as likely to excite Destructiveness as Ideality. This 
picture, unlike the first, did not appear a reality , but a painting in 
oil colors, the artist’s touches being distinctly visible in every 
part. 

Some remark was made which brought to mind the long-for- 
gotten written impression before alluded to. So I inquired if they 
had promised me a view of these pictures, about two years before ? 
“Yes, we did.” Do you remember of my writing down those 
impressions'? “We do. We impelled you to do so.” Why did 
you not show me the pictures then ? “ Because you were not pre¬ 

pared to receive them.” Here is a truly remarkable coincidence, 
if it is mesmerism or attributable to any but spiritual causes. 

Am I better prepared now? “You are, and we desire you to 
paint them, and show the world some of the glories of our sphere.” 
This circumstance was never mentioned to any person but my wife, 
and she laughed at it. The medium was entirely ignorant of me 
or my existence until a few hours before this communication. The 
next picture was the medal before alluded to, of which I send a 
sketch. The upper one is the size and appearance at first. Grad¬ 
ually the arm and sword were raised and pointed to a castle or 
pile of buildings on a hill. From the doorway a long procession 
appeared, each person bearing a picture. The motto on the flag 
above the structure was “ Multum in Parvo .” I was at a loss to 
know the meaning of all this, but was informed that the figure 
was my guardian spirit, and I need apprehend no fear from boldly 
advancing and defending these new views of spiritual existence. I 
do not yet quite understand the meaning of the whole, but trust 
it will be revealed in future. This same figure has been presented 
to my internal oifce since my return to Concord, and pointing to 
this sentence written through my own hand: “You are on the 
right road. Onward and Upward, progress.” Another picture, 
presented through Mr. J. T. Patterson, by simply laying the hands 
on my head, was wholly unlike either of the others. A high ridge 
of ground which ascended until lost in dark clouds. Below, in the 


490 


APPENDIX. 


distance, a field in a very barren, dry, parched condition, some¬ 
thing like some of the New Hampshire lands. In the foreground, 
a part of the rich soil was just plowed up, the plow still stand¬ 
ing in the furrow, and near it a most majestic figure with a glory 
about the head, and a benignant countenance. This was Christ 
inviting some one to hold the plow. 

Present V there appeared a vast host of angels coming down out 
of the cloud. As they approached, the distant field became more 
green, the foreground appeared planted with growing corn. As 
the procession approached nearer, the distant field was an immense 
mass of waving grass ; some men appeared mowing it down. The 
corn had grown and produced a luxuriant crop. Still Christ invited 
some one to hold the plow. But, thought I, what is the use of 
that, there is no one to draw? Presently the whole angelic host 
had arranged themselves into a long procession reaching far up into 
the distance, and holding a golden cord attached to the implement 
as if to draw it. Of course, my query was answered. A remark¬ 
ably beautiful and artistic effect of light was clearly perceptible. 
At first, it was the gray, cool, morning twilight. As the picture 
proceeded, the head of Christ was illuminated by the rosy light of 
sunrise, which gradually descended until the whole was bathed in 
the full effulgence of brilliant clear sunshine. The dress of the 
angels consisted of long robes, white at top, next rose-colored, then 
violet, ending at the feet in a tint of pure blue. Their wings were 
gray and white tipped with brilliant green. The significance of the 
picture I take to be this: Here is the rich soil of the human race, 
the plow of Divine Truth is entered and ground partly broken; 
Christ invites us to hold and guide it, while the whole angelic host 
are ready to assist, and our reward is a bountiful harvest. 

Another picture I received through Mrs. A. A range of high 
mountains, their bases covered with dark, tall pines. Above a 
gorgeous sun of divine truth, shedding broad beams of light over 
the whole picture. In the valley below and foreground were a vast 
multitude hailing with joy and admiration the glorious display. I can 
not convey any idea of its intense brilliancy, so dazzling I could 
scarcely look at it. This clearly appeared a painting like the goddess. 

I am not fully developed enough yet to have much presented with¬ 
out the aid of a full medium, but am promised more clearly as I am 
developed, even into the spirit-land itself. Only one picture have I 


APPENDIX. 


491 


seen by myself, and that is, the “ Old and New Theology .” In the 
foreground is an ancient building of the homeliest style, built of 
regular square stones, quite weatherbeaten, and covered with moss. 
The doorway is guarded by an old tombstone with the old-fashioned 
hideous death’s-head and cross-bones. Clambering up the rickety 
steps, through thorns and briers, are a black-robed priest and a few 
stiff old women. In the distance an immense structure of gorgeous 
architecture, its high dome surrounded by a halo of light. From 
out its numerous portals behold a vast host with banners and musical 
instruments, preceded by a band of children bearing wreaths and 
festoons of flowers. 

In the execution of these pictures the greatest nicety and finished 
skill is required. I have not had time to paint any of them since I 
left Boston, as my other duties press me up so close for time; and 
I can not .bear to let any of these subjects go in a superficial manner, 
preferring to wait until a favorable opportunity should offer itself. 
It would be necessary to change my residence from this place, as it 
would be quite impossible to paint successfully surrounded by such 
a mental atmosphere as prevails here, though I have not been idle, 
but have stored my mind with much valuable material for future 
use. Every cloud, hill, tree, bush, running stream, or other natural 
object, seems to have a charm which I did not see before. An in¬ 
creased store of sketches can testify to that. I readily perceived that 
higher knowledge than I possessed was necessary to finish such 
works, particularly angelic figures. But where was I to look for such 
knowledge ? that was the question. Shall I study prints or pictures, 
or what? Here I was puzzled; but a good spirit came to my aid, 
and said, “ You want nature for forms of angels.” “You must 
practice for some time on that part, and I will assist you.” 

It had never occurred to me to look to nature, for such beings are 
rare there. But here another difficulty was to be overcome. To 
get any one here in Concord to stand naked and be drawn was 
almost impossible at such time as I wanted. What was I to do in 
this case ? It occurred to me that troops of boys went every after¬ 
noon to bathe in the river. Hither I repaired, sketch-book in hand,, 
and to my unspeakable joy found just what I wanted. From a 
dozen or twenty, just as nature made them, I could select just such 
as I pleased, and they readily assumed any position to be drawn in, 
even thinking it some slight honor to be considered a “model artist.” 


% 


492 


APPENDIX. 


This practice soon made me more familiar with the human figure, and 
I could readily design such angels as I wanted with my increased 
knowledge. 

These pictures haunt me more and more every day; I can not 
drive them off my mind, all I can do. Why, yesterday I forgot my 
flowers and scroll-work, and, before I was aware of it, had covered 
a panel with chalk sketches of angelic figures. Nothing I ever 
experienced gives me such exquisite delight as sketching and 
painting this class of subjects. I feel a little diffidence about these 
pictures, lest I should not do them full justice. But here is the 
case; somebody must paint them, and as I am selected for that 
purpose, why, 1 feel it my duty to do the best I can. The spirits 
say they assisted me on the first picture, and promise me farther 
aid. Thus far their word has been sacredly kept, and I can not 
doubt them for the future. The only apparent difficulty in the w r ay 
is, I depend on my labor for the support of my family. That is 
certain in my present position. If I make a change it is for an 
apparent uncertainty. The spirits promise that shall all be right. 
How far they know or have any control over pecuniary matters, I 
do not know. How r ever, I would as soon take their word as that 
of many men. The time has come, I think, when pictorial illustra¬ 
tions will be demanded for the numerous publications on this 
subject, and some one of artistic skill, and knowledge of spiritual 
things will be required to furnish them. 1 have already some 
knowledge of drawing on wood for engraving, which might be 
turned to some account. The inclosed drawing would make an 
excellent fron tispiece for your forthcoming book ; if it should please 
you to make use of it for that purpose, you are at full liberty to do 
so. It would be best engraved on copper or steel, but lithography 
or very fine wood-cut would answer. I should rather it would not 
be engraved at all, than done coarsely. It is drawn wholly from 
recollection, that you may see how vivid the impression is on my 
mind, even after a lapse of eight or nine weeks from the time I 
received it. The size is right for either a 12mo or 8vo volume. 
This sketch is not so perfect as I could desire, but I have not time 
to make another. 

In regard to my letter, which you request the liberty to publish, 
you may feel perfectly free to use, as you see fit, any letters or my 
name, if it will be the means of assisting mankind in their forward 


/ 


T 


APPENDIX. 


493 


progress. I shall ever account it a privilege to perform my share 
in that great work, by any means honorable and effective. The 
movement, up here out of the way of almost every thing but granite, 
is making rapid headway. New media are being developed where 
one would least expect any thing of the kind. Partial and inferior 
as most of these media are, still they are sufficient to awaken much 
attention, and of course some opposition. The principal argument 
is, that it is all the work of the devil, and only a new trap he is set¬ 
ting to catch souls with. Of course such ignorance is not worth a 
serious answer. For myself I boldly and fearlessly advocate and 
defend the phenomena whenever they are attacked, and excite every¬ 
body to witness the demonstrations whenever an opportunity occurs. 

I have just now induced a person, who was a most determined 
unbeliever, to look into the matter. He has seen enough to puzzle 
him and stagger his philosophy. I observe that unbelievers usually 
make the best spiritualists, probably because they have cut loose 
from old errors, and have minds free and independent enough to look 
the matter in the face for themselves, and having made up their 
minds have boldness and intrepidity enough to advance the newly- 
discovered truth. 

Please excuse delay in answering your letter. I was absent 
when it arrived. 

Yours, truly, 

J. Wolcott. 

To J. W. Edmonds, Esq. 


494 


APPENDIX. 



Jlppcitiiii—(0, 

Those who have never investigated the subject of spiritual intercourse, 
and whose ideas of it are bounded by mere physical manifestations, have 
but faint conceptions of its value or its importance. Others who have gone 
farther, and looked into it rationally, know full well how great a blessing it 
is to man. 

The following correspondence shows one phase of it, of great interest, and 
yet this is but a single instance among many with which spiritualists are 
familiar. These letters speak for themselves. It is not of much moment 
who are the writers, but in one of them will be recognized an individual 
who, it is well known, has given the subject a careful investigation, and who 
is a thorough believer in the reality, as well as the blessing of spiritual in¬ 
tercourse.— Shexinah. 


-, June, 1852. 

To-: 

Sir —The perusal of this letter will, no doubt, excite an emotion 
of surprise in your mind, at the temerity of the writer, in addressing 
you on such a subject ; a person of whom you are and will, doubt¬ 
less, ever remain totally ignorant. But the explanation I have given 
will, I hope, disabuse your mind of any false or injurious impressions 
as to my motives in thus addressing you. As the daughter of a 
clergyman, I was early and strictly trained to believe. When, how¬ 
ever, in the course of years, my love of study, and my somewhat 
speculative turn of mind, led me to the perusal of works adverse to 
the belief in which I had been trained, I unconsciously imbibed 
some of the opinions of their authors, without admitting it to myself 
or acknowledging it to others. With the Atheist, I found myself 
questioning the truth of revelation, and with the Materialist, doubt¬ 
ing the possibility of a future. Thus my mind remained, until the 
death of one dearer to me than life again directed my thoughts to 
the future state, and the possibility of there recognizing the being 
so dear to me in this. While engaged in the perusal and study of 
all that would throw light on that hidden world, your name ap¬ 
peared before the public as a believer in the “ Spiritual Knockings,” 



appendix. 


495 


as they are called; a name that guarantees us against deceit and 
imposture, and which at once convinced my mind as to the truth of 
these revelations from the other world, which we of the South ridi¬ 
cule and denounce. I pray you then, sir, to tell me, Is there a 
spiritual world ? And shall we there recognize each other? Ido 
not ask for arguments from the schools, but of your own personal 
knowledge. Can you tell aught of that world, which will console 
me for the loss of one I so prized ? I hope you will pardon these 
queries, which to one not acquainted witli me must convey a doubt 
of my sanity. And believe me, whatever you may see fit to write 
shall remain locked in my own heart. For which purpose I beg 
that, should you do me the honor to answer this, you will direct 

your letter to-, in lieu of my real name as signed. And I also 

request that you will not show this to any one, but burn it imme¬ 
diately. Confiding in your generosity for an early answer, 

I remain, with the truest respect, yours, * * * 


-, June 18, 1852. 

Dear Madam —You need make no apology for addressing me on 
the subject of your letter. The privilege which I enjoy has not been 
conferred on me for my own benefit only, but also for the good of 
others, and it is at once my duty, as well as a pleasure to me, to 
answer such inquiries so far as my other duties will allow me time 
to do so. My own mind was once very much in the condition in 
which you describe yours. I, too, doubted the truth of revelation 
and the existence of the soul after death, and I looked upon spiritual 
intercourse (when I thought of it at all) as a humbug. I was led 
into an investigation of the subject from above, and though not 
without my own volition, yet without any seeking on my pcirt. I 
have pursued my investigations for a year and a half, with the ut¬ 
most patience and scrutiny and under very favorable circumstances. 
I was slow to believe, and demanded proof with a pertinacity, and 
at times a captiousness, that must have tried the patience of those 
who were teaching me. The proof was accorded me, and I should 
have been demented to have withheld my belief any longer. 

It is not practicable in the limits of such a letter to give you even 
a faint idea of what those proofs were. I must content myself with 
saying to you, that I have heard, seen, and felt the presence of de- 


* 




496 


APPENDIX. 

I 

parted spirits. My own judgment and reason brought to bear on 
this evidence have led me to such conclusions, and I have the most 
satisfactory evidence of the identity of those who have thus com¬ 
muned with me. 

I have learned what is the nature of the next stage of existence 
after this life, and that the spirits of our departed friends are ever 
hovering around us, watching over us, breathing their influence 
upon us, and communing with us, whenever our grossness and 
blindness will allow them; that they have many ways of commun¬ 
ing—some through the senses, as by the knockings, etc., and 
some through impressions made on the mind; that they are more 
happ}" to commune with us even than we are to have them, for their 
affections grow after death, and though they are free from earthly 
cares, they still participate in earthly joys and earthly loves. 

I speak of the condition of the pure and good, of those who ac¬ 
knowledge Christ, not by worshiping his person, but by obeying his 
command to love God and our neighbor, and who recognize the 
great lesson he came to teach, namely, the spiritual nature of man, 
and his eternal existence. 

These are some of the sublime truths which are taught by this 
new dispensation, and they come to us through our dear friends who 
have departed, with a degree of overflowing love that is inexpres¬ 
sibly touching, and that elevates the mind while it purifies the heart. 

.You will appreciate my reasons for dealing in such general terms. 
To enter into detail would require me to give you the contents of my 
written records, which would fill several hundred pages; and I can 
not expect you, or any one, to believe on my bare assertion. I do 
not ask any one to believe on less evidence than I exacted. But it 
is thus that I answer your questions, happy indeed if thus doing I 
afford any relief to you ’mid your mourning. 

Believe me, if you have in the spiritual world one dearer to you 
than life, he is ever around and near you, watching over and guard¬ 
ing you, conscious of your every thought, rendered more happy by 
every evidence of your purity and affection, and striving to make his 
presence known to you. You already have an inward consciousness 
of his presence, which he has produced, and it is to be hoped that, 
ere long, you will have the sensible evidence of his presence, which 
has been accorded to me. 

I feel that this letter will not afford you all the consolation you 


APPENDIX. 


497 


deserve, and if at any time you desire more, do not hesitate to write 
to me. If I knew who your dear one was, perhaps I might be able 
to converse with him for you. 

I shall address this as you require, and it is fortunate that you gave 
me the address plainly, for I can not read your surname as you have 
signed it. I am, very truly, yours, 

* * x 

P. S.—I find that I have omitted to give a direct answer to one 
of your questions—“ Shall we in the spirit-world recognize each 
other?” 

Indeed we shall; I have had most satisfactory evidence on that 
point; moral evidence addressed to the mind alone, as well as by 
sight and sound. 

I have more than once seen congregated together, their thoughts 
bent on me, the dear ones who have left me here, my wife, my 
children, my parents, my brother, and sister. And when I have 
asked whence this strong affection for me in the spiritual world, it 
was answered, “ Because you have many here whom you dearly 
loved on earth.” 

My wife once said to me, “We shall soon be again united, where 
no change can sever us. I have our dear children with me, and we 
have a mansion prepared for you, not made with hands, but a struc¬ 
ture perfect: and the holy altar around which we kneel in fervent 
prayer to God for the advancement of spiritual progression is built 
in the center of our holy mansion. 

“ Think of us, in our happy home, awaiting your arrival with 
patience.” 

This is a little only of the abundant evidence I have on this sub¬ 
ject, but it is enough to answer your question. 


-, July 8 thy 1852. 

Dear Sir —Allow me to return you my sincere thanks for your 
kindness in answering my letter. I must acknowledge that sincerely 
as I desired it, I scarce expected a reply ; and I now doubt not that 
the almost resistless inclination to address you came from a higher 
source than the grief of a despairing mind. You have acted the 
part of the good Samaritan, and poured oil into the wound of one 

32 




498 


APPENDIX. 


like to die ; and you will have rendered a death-bed, sooner or later, 
calm and hopeful, which might have been disturbed by doubts. For 
this I again thank you. Nor could any other have afforded me this 
comfort, since in the integrity and judgment of no other could I have 
placed the same confidence. 

I have also to thank you for the promise of communicating with 
the departed one, through you. She was but a little child, my 
little-, scarce five years old ; but as an only daughter, had be¬ 

come doubly dear to me. To others my grief may appear excessive, 
but you, who have lost children, may conceive of the anguish of a 
mother’s spirit, in seeisg suddenly snatched from her arms, in the 
space of a few hours, the idol of her heart; and without a full belief 
of ever meeting her again. I would fain know of her happiness—if 
she still remembers me—and who in that spirit-world can replace 
the mother in this. We know nothing of the progression of mind 
. in that happy world ; but it would give me pleasure to know, that 
it advanced in proportion with their happiness. Adieu, sir. I need 
not assure you of the comfort and happiness you would give me 
should you be able to communicate with my little one ; and my con¬ 
fidence in your benevolence assures me that I will receive this con¬ 
solation if it be possible. 

Most respectfullv, yours, * * * 


-, July 14 th, 1853. 

My dear Madam— I have just received yours of the 8th inst., and 
sit down to commence my reply while I have a moment’s leisure, 
though I may not complete it to-day. 

It affords me exquisite pleasure to learn that I have been instru¬ 
mental in conveying comfort to you amid your afflictions. The 
knowledge that it is permitted me to do so, is a comfort to me in the 
trials to which I also am subject, and affords me ample compensa¬ 
tion for the inconsiderable annoyances to which I am sometimes sub¬ 
jected by my known belief in spiritual intercourse. You are by 
no means a solitary instance of the kind. It was but a few days ago 
that I was enabled to convey like consolation to a lady in Tennessee, 
who within a brief period had lost a tender husband and an only 
child, and who felt as if she had nothing to live for. I was not only 


f 




appendix. 


m 


ciblo to assuie hei of the continued presence around her of those sIig 
loved so well, but to convey to her a message from them fraught 
with the purest and most ardent love. “ Tell her,” was part of the 
message, “ my spirit loves to linger around her haunts, grieves with 
her grief, and sorrows with her sorrow. Tell her that loved child 
comes with me and twines its little arms around its mother’s neck, 
and caresses that mother it so much loved on earth, and so much 
loves in heaven.” 

I once witnessed a death-scene, where a similar feeling was ex¬ 
hibited. It was of the father of a lady, who thus, within the short 
space of three months, lost her father and her only two children, the 
eldest an interesting boy of six or seven years old. I saw the spirit 
as it departed from its body of clay and assumed its new form. In 
his departure he was attended by the spirit of his son, who had died 
some thirty years ago, by that of my wife, and of this lady’s eldest 
son. While the attention of this gentleman’s son was directed solely 
to his father, and that of my wife partly to her friends who were 
present, the child’s attention was confined solely to its mother ; his 
face beamed with joy and affection for her, and lie was anxious to 
throw himself upon her bosom, so that she might perceive his presence. 

I mention these things to you, as from my own experience, as they 
will tend to answer one of your questions, independent of all informa¬ 
tion you may receive as to your own child. I will, of course, as far 
as I may be permitted, add the evidence as to her. 

There is another topic upon which also I can speak, irrespective 
of her, and that is, as to their advancement or “ progression of mind 
in proportion to their happiness.” Nothing is more satisfactorily 
revealed to us than the truth of this proposition. As sin flows from 
ignorance, so does happiness flow from knowledge. And children 
who, from an early death, can not be taught here, are taught there 
those things which must be learned sooner or later, and which bring 
happiness in their train. 

The great law of progress which this new dispensation teaches 
pervades all created things, from the most inanimate and sluggish 
particle of matter to the Great Mind that seeth all tilings. The im¬ 
mortal soul is not exempt from it, and it is most wisely ordered that 
in proportion to its development in knowledge and goodness, is its 
happiness. 

This lays at the very foundation of the new dispensation, and is 


500 


APPENDIX. 


far too vast a theme to be more than barely alluded to, within the 
limits of such a letter as this. 

It was this which Christ came to teach us—our spiritual nature— 
and with it, the duty and destiny of eternal progress. His teachings 
have passed through ages of blindness and ignorance, and have been 
warped from their true purpose, until they have, in a great measure, 
lost their power over the minds of men. That power is now to be 
revived by these new revelations, that all may learn how essential it 
is to happiness hereafter to enter upon the plane of everlasting pro¬ 
gression. Without knowledge that can not be done. And the 
knowledge requisite is not that which is to be found in the glosses 
of men, but in the great book of nature around us, where God has 
written it with his own Almighty hand. 

I have written more than I expected to when I commenced; but 
the subject is so vast that it can hardly be touched without expan¬ 
sion. 

My chief object was to give you an idea of the condition of in¬ 
fants in the spirit-world, as it has been revealed to me, yet now I 
can do so only in a limited degree. 

It is one of happiness, of course, for they have never sinned, and, 
therefore, are exempt from the sufferings which sin ever brings in its 
train. They are in schools where they are taught those things 
which it would have been better that they should have learned here. 
They awe never without the attendance of some good spirit, whose 
happiness consists, in a degree, in developing their minds. They 
grow in stature as they would have done here, and the affection 
which they entertain for‘friends here is cherished by them and by 
their teachers, for it is love, as well as knowledge, which lays at the 
foundation of progression. 

Independent, then, of all information that I may be permitted to 
obtain in respect to her, you may be assured, from the workings of 
a universal law, that her condition is one of happiness, and that her 
affection for you is cherished as one great cause of that happiness 

And now I lay down my pen that I may leave room for the infor¬ 
mation I hope to be able to-day to obtain for you. 


-, July 17. 

I resume my pen to conclude my letter; for, as I leave town to¬ 
day, for a few days’ absence, I do not think it well to delay sending 


APPENDIX. 


501 


my letter any longer. I have not yet been able to make my inqui¬ 
ries about your loved one. I need not detail the difficulties that 
stand in the way of effecting our purpose in such cases as readily as 
we desire. They are not insurmountable, but they cause delay 
sometimes. In the case of the lady in Tennessee, it was nearly a 
month before I could answer her inquiries and obtain the communi¬ 
cation she wanted. In your case, as in hers, I will not be unmind¬ 
ful of your wishes, but avail myself of the first opportunity, and then 
write you again. 

In the mean time I ought to say to you, that 1 did not comply 
with the request contained in your first letter—to destroy it. I was 
confident it would be of service to the cause, and I, therefore, pre¬ 
served it. That and your second letter have been read to many 
friends, and have afforded great joy and satisfaction to many, as I 
expected they would; and thus you see that the joy which has thus 
been given to you is reflected back from you to others, as much 
strangers to you as you are to me. 

Last evening I read them, and a lady present, dressed in black, a 
stranger to me, was bathed in tears as J concluded. 

Of course, I do not reveal the name of my correspondent, nor 
even the place whence the letters come. Thus far I preserve your 
confidence. 

I am persuaded, however, that if I had your permission to use the 
correspondence freely (with or without your name, as you please), it 
would be the means of doing much good to others, for it teaches a 
most instructive and beautiful lesson. That, however, I commit en¬ 
tirely to your wishes, and will obey them, even to the destruction 
of your letters. 

If, however, you consent to my using the correspondence, I will 
have to ask you to send me copies of this and my former letter, for 
I have not retained any. 

I hope soon to be able to write you again, and, in the mean time, 
I am as ever, 

Yours, truly, * * * 

After writing the letter of the 14th of July, I obtained the desired 

information as to Mrs.-’s child, and wrote to her that she was 

under the guardian care of her grandmother, and was often taken to 
her mother to caress her and preserve in her the love for her mother. 



502 


APPENDIX. 


-, July 28 thy 1852. 

Dear Sir —I owe you an apology for not having, ere this, an¬ 
swered your kind letter of the 14th. Indisposition must in part 
plead my excuse, though I acknowledge I could not at first decide 
to grant your request with regard to my letters. I have, however, 
concluded to leave the matter entirely with you ; for, notwithstand¬ 
ing 1 can not conceive of any possible advantage to be derived 
from their use, I would not willingly throw an obstacle in the path 
of good. I must, however, stipulate for an entire suppression of both 
name and address ; under no other circumstances would 1 allow of 
their being read. I will send you a copy of your letters as soon as 
my strength will permit of my copying them. To part with the orig¬ 
inals is more than my philosophy can well bear. They are treasured 
by me next to my Bible; for when distressed or disturbed by doubt 
or sorrow, I derive always renewed comfort from their perusal ; for 
I must not conceal from myself that my conviction of the truth of 
this revelation is founded on my belief in your integrity and the 
soundness of your judgment; for although I argue that a man 
whose reasoning powers and judgment have been disciplined in the 
severe and exact schools of the law, and by long service on the 
bench, is not one likely to be deceived or carried away by his im¬ 
agination or by cunning fables, others can with reason contend that 
the most powerful intellects have been deceived by shallow pretense 
and designing hypocrisy. There is no system, say they, so absurd, 
that advocates can not be found for it amons: the learned. 

One sentence in your letter of the 14th troubles me. You say^ 

“ They are in schools where they are taught those things which it 
would have been better that they could have learned here.” Why ? 
We would naturally suppose that the instruction there would be much 
more perfect, and knowledge acquired with more ease than with us. 

I thank you a thousand times for the information contained in your 
last note, and also for the incidental proof it conveyed of the truth 
of the theory of this revelation. 1 had not told you that my little 

-possessed a relative in that happy land. I thank you also for 

the pamphlet. You need not have feared misconstruction ; it con¬ 
tained precisely the information I was anxious for; and who would 
not wish to know and become familiar with the face of a friend, and ' 
my best friend I must always regard you ; for what do I not owe 
you ? tranquillity, peace, and comfort, and in return I can give you 



APPENDIX. 


503 


* 


nothing but gratitude and thanks, and both of these you may be 
always certain of leceiving from 

Yours, with the utmost respect, * * ^ 

P. —Should you have occasion to again address me, you may 
direct to my own name. Should you thus favor me, you must inform 
me whether you wish those copies immediately, as in that case I will 
try to forward them. You must pardon this scrawl—I have been 
obliged to lie down from weakness several times since I commenced. 


August 2 d, 1852. 

Dear Madam—I hasten to answer your note of the 28th July, 
which I have just received, in order to relieve you from the necessity 
of hurrying in sending, me copies of my letters. The sooner I get 
them the sooner I can do good with them, but that is all the occasion 
there is for any haste in the matter. And 1 am anxious you should 
fully understand my reasons for wishing them. 

One great recommendation of this new dispensation, is the consola¬ 
tion it affords to the afflicted and dying. I have already the record 
of many examples of this, and your case is a most interesting addi¬ 
tion to the number. So that when I am asked, as I often am, to 
what end is all this? I may point to it as indeed “The Comforter.” 
In that respect you will readily perceive that our correspondence 
can not fail to do good to others when made known. Therefore it 
is that I have made to you the request which you are so kind as to 
comply with ; and you may rely upon my taking care to suppress 
every thing that would be likely to point out you, rather than any 
other female in the United States, as my correspondent. 

You are entirely right in supposing that the conclusion at which I 
have arrived on the subject of spiritual intercourse is not the effect 
of delusion, but the result of most calm and deliberate judgment. 
It would be quite out of the question in the limits of a letter to give 
you a detail of the measures I adopted to guard against deception— 
self or otherwise. A general statement in that regard is made in the 
Shekinah, but it is very general, and, I may add, in equally general 
terms, that if it is ever permitted one to.believe in the conclusions of 
his own deliberate judgment, founded on the deliberate and long- 
continued evidence of his senses, I may be allowed to believe in the 



504 


APPENDIX. 


reality of spiritual intercourse. Nay! 1 can not help believing so 
as long as I am sane. 

Still, I can not help regretting that you are compelled to found 
your belief on any assertion of mine. It would be so much better 
for you, with your acuteness of intellect, if you could see and judge 
for yourself—if you could apply your own reason to the evidence 

of your own senses. For there never was any thing that more 

•/ 

emphatically and earnestly addressed itself to our reason than does 
this new dispensation in all its parts. Blind faith it utterly repudiates, 
and it appeals only to the true Godlike quality of. man—his reason. 
But I am afraid it will be long before it will make much progress 
where man is held in mental bondage of any kind. Freedom and 
intelligence are both necessary for its spread. 

But 1 pass from that topic to answer your inquiry as to the educa¬ 
tion of children in the spirit-world, and I can do that best in the 
language of my spiritual teachers. 

On the 25th November last it was said to me : “ Those who die 
in infancy grow up to manhood, and are instructed in the spirit- 
world in those things which they ought to have learned here. It is 
a misfortune and a violation of a law of nature to die in infancy, be¬ 
cause the object of their first stage of existence is thereby thwarted. 
In the spirit-world, infants are placed in a sort of intermediate con¬ 
dition between the lower and higher conditions, and they are there 
taught and attended to by superior spirits. They are never without 
such attendance. They are there carefully instructed, yet their con¬ 
dition is, in some respects, unfortunate ; for though by their early 
death they escape the physical sufferings of this sphere, that very 
ignorance of our sufferings takes away from them the capacity to 
enjoy the happy change which they would have attained if they had 
remained here to maturity. They know nothing of the contrast be¬ 
tween that stage of existence and this, which adds so keen a zest to 
the enjoyment of those who depart from this sphere after having 
experienced all its sorrows and sufferings. 

“ Another disadvantage is, that they never learn many of the feel¬ 
ings and emotions which a longer continuance on earth would have 
taught them, and which enter much into the happiness or misery of 
the next state of existence.” 

So much for the spirit’s teachings. I add from my records some 
remarks of my own on the subject. 


«► 


APPENDIX. 


505 


# 


“ These remarks explain what I have already observed, and what 
has sometimes hurt me, namely, that neither my son nor daughter 
(both of whom died in infancy more than twenty-five years ago) 
though they evince a strong affection for me, have evinced the same 
sympathy with my feelings that my adult friends in the spirit-world 
have. They seem, indeed, to be unconscious that there are anv 
such feelings in me. So, too, the spirit of my nephew, when attend¬ 
ing the death of his father, was solely intent upon him, and seemed 
to have little or no sympathy with the sorrow of the living, while 
my wife, who was present also, evidently had.” 

I ought also' to add what, doubtless, made a difference. These 
were all cases of persons who had died twenty-five or thirty years 
ago, while children who have recently died have displayed the 
strongest affection imaginable. With them, doubtless as with us, 
time comes with healing on his wings and a weaning from earthly ties. 

This is what I meant by the remark to which you allude, and I 
owe to you the explanation, lest you may be misled by a remark so 
very general in its character. 

I regret very much the impaired state of your health. I know 
well how difficult it is, amid continued physical suffering, to bear the 
mind bravely up to the full discharge of our higher duties. 

I hope, however, soon to hear from you again, and to learn of 
your recovery. If at any time you wish farther information on this 
all-important and interesting subject, do not, I pray you, hesitate a 
moment in making known your wishes, for aiding you gives me more 
pleasure than you are aware of. 

I am, as ever, truly yours, 


* * * 




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